BV  4501  .D8A  ^ 

Duffield,  George,  1794-1868 

Spiritual  life,  or. 
Regeneration 


SPIRITUAL   LIfE: 


OR,     ^^ 


ILLUSTRATED 


IN    A    SERIES    OF    DISQUISITIONS, 


RELATIVE  TO    ITS 


JiUTHOB^  SUBJECT,  NATURE,  ME^NS,  <S'c. 


BY  GEORGE  ^^DUFFIELD, 

Pastor  of  the  Presbyterian  Churchy  Carlisle^  Pa. 


*'  Let  no  man  upon  a  weak  conceit  of  sobriety,  or  an  ill-applied  moderation,  thinker 
maintain  that  a  man  can  search  too  far,  or  be  too  well  studied  in  the  book  of  God's  word, 
or  in  the  book  of  God's  works;  divinity  or  phitosophy;  but  rather  let  men  endea\()ur  an  end- 
less progress,  or  proticience  in  both;  only  let  men  beware  that  they  apply  both  to  chaiity 
and  not  to  swelling;  to  use  and  not  to  ostentation;  and  again  that  they  do  not  unwisely  min- 
gle or  confound  these  learnings  together." — Bacon. 


CARLISLE: 

PRINTED    BY    GEORGE    FLEJMING 
1S32. 


Entered,  according  to  Act  of  Congress,  on  the  14tlj  of  January,  1832,  by  Geo.  DufHelcJ, 
.i  the  Clerk's  office  of  the  Eastern  District  of  Pennsylvania. 


MEMBERS  OF  HIS  CHARGE, 


THE  rOLLOWING  DISQ.UISITIO^'S  ARE 


AITectioiiately  Dedicated^ 


A  T  O  N  E  M  E  N  T^ 


yon  OCCASIOS-AL  ATTEMPTS,  IK    THE  EAULT    PEniOD  OF  HIS    MI>"ISTnT    ArtiOy.; 
THEM,  TO  EXPLAIN  THE  GREAT  FACT  OF  A 


SINNER'S  REGENEBJITION, 


7?T  THE  AID  OF  A  PIIILOSOPE!Y  IMBIBEB  IN  HIS  THEOLOGICAL  EDUCATION, 


AND  INTERWOVEN 


IX  ^IX^T  OF  HIS  ESHTElTIO>-S  OF  SCniPTTJBAL  TRVTH: 


BUT  FOR  7'EARS  PAST 


REPUDIATED, 


BY  THEIR  MUCH  ATTACHED 


PASTOR 


PREFACE. 


'  Whoever  will  carefully  inquire,  into  the  means  by  which 
he  arrives  at  the  knowledge  of  truth,  not  immediately 
falling  under  the  cognizance  of  his  senses,  will  presently 
discover,  that  he  is  entirely  destitute  of  any  original /u/?/- 
ilive  perceptions.  All  our  knowledge,  is,  at  first,  derived 
through  the  avenue  of  our  senses.  The  impressions  made 
from  sensible  things,  the  mind  combines  in  endless  forms, 
and  rising  into  loftier  spheres,  emjdoys  the  ideas  originally 
thence  obtained  as  the  representatives  of  unseen  and 
spiritual  verities;— and  this  it  feels  at  liberty  to  do,  bv  vir- 
tue of  some  assumed  analogy  between  them. 

It  is  in  this  way,  we,  obtain  our  ideas  of  God,  and  of  His 
perfections,  and  indeed  of  all  the  grand  truths  and  facts  of 
our  religion.  These  are  all  as  perfect  realities  as  if  they 
were  perceptible  through  the  medium  of  our  senses.  It  is 
the  great  business  of  religion  to  bring  us  to  the  right 
apprehension  of  them.  The  right  apprehension  of  them 
is  necessary, — to  counteract  and  overcome  the  influence  of 
sense,  which  binds  us  to  earth  and  time, — and  to  connect  us 
with  the  grand  scenes  of  Heaven  and  Eternity.  Human 
reason  here  impertinently  volunteers  its  deductions,  to  lead 
us  away  into  the  regions  of  abstraction;  and  we  shall  not 
have  pursued  this  flattering  guide  far,  till  we  shall  be  lost 
in  labyrinths  and  worlds  of  our  own  creating.  But  faith 
affords  a  light,  as  much  safer,  as  it  is  summarily,  and  more 
satisfactorily,  given.  The  living  God  has  in  various  ways 
reported  to  us  the  reality  of  His  own  existence,  the  attri- 
butes Ox^  His  character  and  all  that  it  is  important,  and  ne- 
cessary for  our  happiness  here  or  hereafter,  to  know 
with  regard  to  things  unseen,  spiritual  and  eternal.  The 


Vi  PEEFACE. 

glories  and  faithfulness  of  His  character,  stand  pled o;ef| 
for  the  truth  of  His  communications, 

Itisourduty  and  hlcssednessto  believe  what  He  says.  But, 
in  so  belicvinf;;,  we  arc,  from  the  very  depravity  of  our  na- 
ture, constrained  to  take  our  ideas  of  the  things  He  reports  to 
n%  according  to  tlie  plain  nnd  natural  import  of  the  language 
in  which  He  addresses  us.  In  doing  so,  we  are  not  aware  of 
jiny  obligation  to  believe  things  are  literally  and  formal- 
Jj/y  as,  His  expressions,  taken  from  sensible  objects  with 
^vhich  v;c  arc  familiar,  would,  at  firi^t  hearing,  ijitimate. 
Our  minds  are  so  constituted,  and  such  is  the  law  by  which 
Ood  is  pleased  to  govern  them,  in  our  presentcomplex  state, 
VLS  that,  while  we  apprehend  as  realities,  the  things  He  states, 
we  apprehend  them  not  as  clearly  and  perfectly  understood, 
l>ut  as  bearing  some  analogy  to  those  sensible  things,  from 
which  we  ourselves  originally  took  the  ideas  by  means  of 
whicli  we  have  formed  conceptions  of  what  we  can  neither 
«ce,  hear,  laste,  touch,    nor  smell. 

The  vuip:;ar,  or  commonly  received  acceptation  of  terms^ 
is  the  tsnly  true  one,  v/hen  they  are  transferred  to  a  Being, 
'whose  intrinsic  attributes  are  as  incomprehensible  by  us, 
TxS  His  essence,  and  to  a  world  which  lies  too  remote  for 
our  intuitive  cognizance.  And  yet  to  understand  them 
UteraUy,  and  7;/*o^?/Cr/y,  as  we  do,  in  reference  To  beings 
like  ourselves,  and  to  things  in  this  world,  who  does  not  see 
how  egregiously  we  shall  err?  For  example,  we  com- 
TTionly  talk  of  the  Life  of  God;  but  who  will  say  that  it  is 
of  the  same  kind  with  ours,  which  consists  in  the  circula- 
tion of  blood  through  our  veins  and  arteries,  and  of 
breath  through  our  nostrils,  and  lungs,  and  in  other  well 
known  actions  of  our  animal  frame?  Yet  do  we  believe 
ihr..'  there  is  some  incessant  activity  in  God,  suitable  to 
His  own  ineffable  essence,  which  bears  a  resemblance,  suf- 
iiciently  striking  to  our  life,  to  be  thus  denominated.  \n 
like  manner  we  do  not  conceive  of  the  Life  even  of  our  own 


PREFACE.  Yii 

inimoriai  spiritjj,  as  of  the  same  kind  with  that  of  our  bo- 
dies;— but  still  we  assume,  that  there  is  a  resemblance, 
sufBciently  striking  to  justify  us,  in  analogically  oon- 
ceiving  of  the  former  by  means  of  our  idea  of  the  lattar. 
If  this  he  so, — and  our  knowledge  of  the  spiritual  realities 
reported  to  us  by  God,  and  received  by  faith,  is  had  by 
means  of  analogical  conceptions, — it  will  be  at  once  appa- 
rent to  every  intelligent  reader,  that  in  order  to  the  best, 
and  most  approximated  ideas  of  the  latter,  we  must  have 
clear  and  accurate  ideas  of  those  sensible  things  which  we 
employ  as  their  representatives. 

It  has  been  under  the  influence  of  such  views,  that  the 
following  pages — a  great  part  of  which  was  originally  in- 
tended to  facilitate  the  author's  own  private  studies, — were 
prepared.  The  sacred  scriptures  represent  the  change 
produced  by  the  Spirit  of  God,  and  called  Regeneration^ 
under  the  idea  of  a  Neio  Life,  Now  it  is  manifest,  that  if 
we  have  mistaken  views,  as  to  what  Life  is,  in  its  more 
ordinary  forms,  and  as  it  presents  itself  to  the  inspectiori 
of  our  senses,  we  shall  necessarily  be  led  into  vague,  mj^s^ 
tie,  and  indefinite  notions  of  it  in  spiritual  things — which 
lie  beyond  the  sphere  of  our  senses.  Any  and  every  false,  or 
imperfect  view  of  life,  in  the  former,  must  and  will  even- 
tuate in  analogical  error.  It  is  well  that  the  vulgar  appre- 
hensions on  this  subject,  are  practically  correct.  Com- 
mon sense,  invariably  associates  the  idea,of  action  and  en- 
joyment  w:ith  that  of  life,  in  its  more  obvious  and  imposing 
forms;— and  following  these,  as  its  guide,  it  will  never  be 
found  far  from  the  truth,  in  that  high  and  wondrous  exhi- 
bition, viz.  the  life  of  God  hi  the  souh  Philosophy 
however  has  here  done  incalculable- mischief.  .It  has  come 
with  one,  and  another  theory,  and  with  one  or  more  asso= 
ciated,  and  having  laid  a  false  m.etaphysical  or  philosophi- 
cal basis  in  its  definitions  of  life,  has  reared  amass  of  empti-> 
ness  and  mysticism  only  to  bewilder  and  perplex. 


Viii  PREFACE. 

In  the  early  period  of  his  Iheologidal  studies,  the-authoi' 
felt  the  extreme  perplexit}^  of  this  subject;  but,  having  im- 
bibed  the  philosophy  of  the  schools,  for  several  years  after 
the  commencement  of  his  ministerial  life,  was  wont  to  de- 
fine and  illustrate  Regeneration,  according  to  philosophical 
views,  which  he  is  now  persuaded  were  incorrect.  They 
were  never  Tully  satisfactory  to  him,  but  he  comforted  him- 
self, as  he  had  learned  to  do,  from  the  authors  whose  views 
he  had  embraced,  by  identifying  the  mist  of  that  philosophy, 
with  the  scriptural  facts  in  the  case, — which,  like  all  other 
facts,  he  was  prepared  to  believe,  in  their  intimate  nature, 
to  be  inexplicable.  He  regrets  deeply  the  influence  which 
they  had  on  his  early  ministrations  among  the  people  of 
his  charge, — being  convinced  tliat  they  seduced  him  from 
that  simple  testifying  to  matters  of  fact,  and  contemning 
the  theories  and  deductions  of  philosophy,  which  should 
characterize  the  preaching  of  him  who  desires  to  be  blessed 
by  the  Spirit  of  truth.  And  for  this  he  knows  no  more 
suitable  atonement  that  he  can  offer,  than  to  give  to  them, 
in  a  volume,  the  result  of  investigations  which  he  is  con- 
vinced, are  not  appropriate  to  the  pulpit. 

In  adventuring,  some  things  to  aid  their  researches,  he 
regrets  that  a  state  of  things  should  have  arisen  in  the 
Presbyterian  church,  entirely  unforeseen,  at  the  period 
when  he  consented  that  they  should  pass  into  the  printer's 
hands.  The  spirit  of  party  prevalent  at  the  present  day, 
is  exceedingly  prejudicial  to  candid  investigation; — and  this 
is  the  more  to  be  regretted,  because  the  contention  is  not 
so  much  for  the  facts  of  revelation,  as — if  not  for  something 
still  worse — for  the  philosophical  theory  employed  in  the 
explanation  of  those  facts, — a  theory,  so  consecrated  in  the 
theological  writings  of  former  days,  and  so  interwoven  in 
their  technics,  as  to  be  mistaken^  by  those  who  have  had 
access  to  none  other,  for  the  very  truths  of  Scripture  it- 
self. All  agree  as  to  the  facts  of  the  reality  and  necessity  of 


PREFACE.  ix 


Regeneration  and  of  the  Spirit's  influence  to  secure  it. 
Here  then,  let  brethren  caress  each  other,  and  co-operate 
in  giving  their  testimony  to  the  truth.  Why  should  any 
follow  the  light  of  philosophy,  which  beguiles  from  the 
simplicity  of  faith, and  causes  christian  ministers  and  peo- 
ple to  diverge  further  and  further  from  each  other? 

If  the  following  disquisitions  will,  in  any  measure  con- 
tribute to  heal  divisions, — to  correct  suspicions, — to  pro- 
mote the  unity  of  the  Spirit, — to  lead  any  to  see  the  essen- 
tial accordance  in  faith,  of  those  who  are  at  war  with  each 
other  in  philosophy,  the  author  will  consider  himself  am- 
ply rewarded.     They  have  been  Submitted  to  the  press  as 
they  were    prepared,  in   moments  redeemed  from  many 
pressing  engagements; — and  they    have   Ijccii   oo«<aucLca 
through  it,  in  the  midst  of  the  cares,  anxieties,  labours, 
watchings  and  interruptions  incident  to  a  season  of  the 
powerful  and  gracious  effusions  of  the  Spirit  of  God,  among 
the  people  of  his  charge,  and  others  w^hom  he  has  been  called 
occasionally  to  visit.  The  author  therefore  claims  the  indul- 
gence of  the  reader  for  whatever  difiusenessand  desultori- 
ness  and  other  imperfections  he  may  notice,  while  he  com- 
mends the  whole  to  God,  with  earnest  prayer  for  His 
blessing  to  accompany  it 


C  0  N  T  E  N  T  S 


CHAPTER  I. 

gntroducioiy  Reraarlcs, -l 

CHAPTER  IL 
The  Personality  of  the  Spirit, , 10 

CHAPTER  HI. 
The  Personality  of  the  Spirit,  continued, 21 

CHAPTER  IV. 
The  Deity  of  the  Spirit, 49 

CHAPTER  V. 

The  office  of  human  reason  in  the  Interpretation  of  the  Sacred  Scriptures,G9 

CHAPTER  VI. 
I'he  Spirit  of  God  the  Author  of  Life, 8J 

CHAPTER  VH. 
Tlie  nature  of  Life, 110 

CHAPTER  VHI. 

The  Character  of  the  Spirit's  Agency, 123 

CHAPTER  IX. 
The  Immateriality  of  the  Human  Soul, 140 

CHAPTER  X. 

The  Substantiality  of  the  Human  Soul, : 162 

CHAPTER  XI. 

The  Life  of  Plan's  Rational  Soul, 187 

CHAPTER  XII. 
Heg-eneration  not  a  Physical  Change, 201 

CHAPTER  Xm. 

The  fact  and  general  nature  oi  Human  Depravity, 239 

CHAPTER  XIV. 
God  is  not  the  Author  of  Sin, 254 

CHAPTER  XV. 

The  Original  of  Human  Depravity, , 269 

CHAPTER  XVI. 

Thr  derivation  of  Depravity, 293 


Xii  CONTENTS. 

CHAPTER  XVII. 
The  nature  of  Human  Ability, .^ ..311 

CHAPTER  XVIII. 

Th  e  Specific  Character  of  Human  Depravity, 336 

CHAPTER  XIX. 
The  Moral  condition  of  Deceased  Infants, 346 

CHAPTER  XX. 
The  Moral  Certainty  of  Human  Depravity, 362' 

CHAPTER  XXI. 

The  Moral  Certainty  of   Human  Depravity,  continued, 381 

CHAPTER  XXU. 

The  Necessity  and  Cause  of  Regeneration, .405 

CHAPTER  XXni 

The  Reality  of  the  Spirit's  special  Agency, .431 

CHAPTER  XXIV. 
The  Metaphysical  Nature  of  Regeneration, 442 

CHAPTER  XXV. 

The  Nature  of  Spiritual  Illumination, , 456 

CHAPTER  XXVI. 
The  Moral  Suasion  of  the  Spirit, 480 

CHAPTER  XXVII. 

The  Moral  Suasion  of  the  Spirit,  continued, 496 

CHAPTER  XXVIII. 
The  Graces  of  the  Spirit, 516 

CHAPTER  XXIX. 
The  Means  of  Grace, j 5S2 

CHAPTER  XXX. 
Ministerial  Efficiency, 555 

CHAPTER  XXXI. 
Ministerial  Efficiency,  continued, ,..,.,,.., ^8S 


^i^'U,. 


-uY  t'f  ^'^t,. 


^•JJv    JL   a:-,  >L'.  ^.j?  iJ  VJ   v^  i  ^v.'  -i-i.  -^  >♦  ' 


iiVTRODlJCTORY  REMARKS. 


Some  peculiar  life,  as  produced  by  the  Spirit,  spoken  of  by  Christ  and  the 
propliets — The  design  of  the  work  stated — The  chai-acter  and  source  of 
proof  to  be  adduced — Illustrations  drawn  from  the  analogy  of  nature 
leg-Itimate — God's  moral  and  physical  constitutions  not  at  variance — 
?4ode  of  interpreting"  stripture — The  divine  testimony  paramount  evi- 
dence— The  biblical  student  should  not  violate  the  principles  of  sound 
philosophy — The  principles  to  conduct  the  investig-ation  avouched — The 
author's  liopes  expressed. 

It  was  long  since  predicted,  that  .^o/ne  divine  energy 
vshould  be  exerted  to  produce  life  in  the  souls  of  men. 
'^And  shall  put  my  spirit  in  you,  and  ye  shall  live,'^* 
said  "the  Lord  God"  by  the  mouth  of  Ezekiel.  Whether 
this  language  is  wholly  metaphorical,  will  be  seen  in  the 
progress  and  result  of  the  discussion  contained  in  these 
pages.  The  prediction  relates  particularly  to  the  conver- 
sion of  the  Jews.  That  event  shines  conspicuously  in 
prophetic  story,  and  we  are  directed  to  it,  as  to  the 
bright  morning  star  which  immediately  precedes,  and  even 
shines  resplendent  in  the  rising  glory  of  millennial  day. 
What  shall  be  the  circumstances  connected  with  their  na- 
tional regeneration,  time  alone  will  disclose.  The  opera- 
tive and  efficient  agent  wi'I  be  the  Spirit  of  God,  and  the 
immediate  effect  and  proof  of  His  influence,  will  be  the 
possession  of  life  in  their  souls.  However  the  circum- 
stances conducive  to  the  conversion  of  the  Jews  shall  differ 
from  those  ordinarily  employed  by  the  Spirit,  the  charac- 

*  Ezek.  xxxvii,  14. 
I 


INTKODLGTOin 


CHAP.   I 


ter  of  the  agent  and  of  His  influence  shall  not.  The  re- 
generation of  a  sinner  is  life  from  the  dead  \\\  every  in- 
stance, whether  the  suljject  be  Jew  or  Gentile.  The 
preaching  of  the  gospel  is  indeed  the  means  most  fre- 
quently employed,  and  rendered  most  efficacious  in  pro- 
ducing this  life;  but  it  possesses  no  power  to  this  end, 
except  as  it  may  be  the  ivord  of  God.  ''The  hour  is 
coming  and  now  is,"  said  the  Lord  of  life,  "when  the 
dead  shall  hear  the  voice  of  the  Son  of  God:  and  they 
that  hear  shall  //I'e."* 

The  language,  both  of  the  prediction,  and  of  Christy 
implies  that  there  is  some  other  life,  to  be  had  by  men, 
than  that  which  all  in  common  possess  as  creatures  com- 
posed of  soul  and  body.  And  the  allusions  ia  the  scrip- 
tures, both  of  the  Old  and  New  Testaments,  to  a  life 
peculiar  and  distinguishing,  as  imparted  by  the  Spirit  of 
God  to  some,  and  not  to  all,  prevent  the  supposition  that 
it  is  altogether  imaginative,  and  the  language  merely  meta- 
phorical. "But  Gody  who  is  rich  in  mercy,  for  his  great 
love  wherewith  he  loved  us,  even  when  we  were  dead  in 
sins,  hath  quickened\  us  (made  us  alive)  together  with 
Christ."  It  is  the  object  of  the  following  work  to  inves- 
tigate, and  illustrate  that  great  moral  renovation,,  of  which 
the  scriptures  speak  so  decisively,  according  as  it  is  repre- 
sented under  the  idea  of  life  troduced  by  the  spirit 
OF  God. 

The  inspired  writers  employ  a  variety  of  terms  in  treat- 
ing of  this  subject,  and  present  it  under  almost  endless 
aspects.  At  one  time  it  is  called  regeneration,  at  another 
being  born  again,  one  while  a  raising  frorn  the  dead,  and 
again  creating  anew;  one  while  the  taking  away  the 
hard  and  stony  heart,  and  at  another  the  giving  an  heart 
of  flesh;  one  while  the  renewing  of  the  Holy  Ghost,  and 
at  another  the  law  of  the  Spirit  of  Life,  besides  others  of 
*  .Tohn  vi,  25.  j  Epli,  ii.  4,  5. 


CHAP.    1.  REMARKS.  3 

the  same  general  import.  It  is  unnecessary  to  examine 
the  meaning,  or  inquire  into  the  reason  of  each  expression. 
We  have  selected  the  idea  of  life,  as  the  simplest  and 
most  comprehensive,  and  design,  by  means  of  it,  to  sub- 
ject the  whole  subject  of  regeneration,  or  the  new 
BIRTH,  in  all  its  grand  and  important  relations,  to  a  careful 
and  candid  analysis. 

In  announcing  this  design,  it  may  not  be  improper  to 
apprise  the  reader  of  the  source  and  character  of  the  proofs 
and  illustrations  to  be  adduced.  The  sacred  scriptures  are 
assumed  to  be  the  infallible  word  of  God.  Its  revela- 
tions are  not  reputed  mere  abstractions,  but  simple  mat- 
ters OF  FACT.  So  far  from  the  idea  being  admitted,  that 
the  bible  is  a  mere  guide  to  opinions,  and  calculated  to 
induce  theory  and  speculation,  it  is  affirmed  that  the  dis- 
closures which  it  makes  are  solemn  declarations  of  fact, 
and  not  the  less  interesting  because  originally  beyond  the 
sphere  of  human  reason.  They  affect  the  character,  the 
condition,  the  hopes,  the  destiny  of  the  ruined  race  of 
man,  and  have  a  most  important  and  essential  bearing  on 
individual  happine^^s  and  expectation.  In  the  interpreta- 
tion of  these  words  of  truth,  it  is  deemed  impertinent  to 
ask,  ''can  such  a  thing  be,'^  or  ''is  it  compatible  with  our 
notion  of  the  Divine  Being."  It  is  from  God's  own  dis- 
closure of  himself — from  His  revelation  of  His  own  mind 
and  will — that  we  are  to  form  our  ideas  of  Himself.  If  we 
imbibe  them  from  another  source,  we  shall  err;  for  natur- 
ally we  ''walk  in  the  vanity  of  our  mind,  having  the 
understanding  darkened,  being  alienated  from  the  life  of 
God,  through  the  ignorance  that  is  in  us,  because  of  the 
blindness*  of  our  heart.''  If  God  has  been  pleased  to 
speak — it  is  assumed  as,  unquestionably  because  most  de- 
monstratively, true,  that  He  has — it  is  for  us  to  hear,  and 
not  ask  impertinently  how  or  why  is  this  or  that  which  He 
*'Eph.  iv.  17,  18. 


i:n;tiioductory 


CHAP.    r. 


declares  to  be  the  fact.  They  that  will  reserve  to  them^ 
selves  this  liberty,  and  judge  of  the  revelations  of  the 
scriptures  accordinj^  as  they  may  meet  or  favor  their  pecu- 
liar prejudices  and  feelings,  or  as  they  are  pleased  to  dig- 
nify them — their  reason,  had  better  act  consistently,  and 
proclaim  themselves  infidels  at  once,  rejecting  the  authori- 
ty of  the  word  of  God.  However  common  it  may  be  for 
men  to  allege  they  will  not  believe  this  or  that,  because  it 
does  not  commend  itself  to  their  judgment,  because  it  does 
not  comport  with  their  views  of  God,  because  they  reserve 
to  themselves  in  all  cases  the  right  of  private  opinion,  be- 
cause they  cannot  understand  it,  it  w^iM  not  for  one  moment 
be  conceded  that  with  such  the  bible  is  accounted  of  para- 
mount authority.  Our  discussions  are  with,  and  for  those 
who  feel  that  "thus  saith  the  Lord"  is  like  the  oath  among 
men,  and  must  *^put  an  end  to  all  strife.'^  All  others, 
though  they  may  pretend  to  believe  in  a  divine  revelation, 
are  mere  hypocrites  and  unbelievers. 

Yet,  in  illustrating  the  facts  which  it  has  pleased  God  to 
make  known  to  us  in  the  sacred  scriptures,  we  shall  deem 
it  perfectly  lawful  to  avail  ourselves  of  all  the  light  which 
may  be  obtained  from  the  analog)'  of  His  works.  While 
Vie  magnify  revelation,  as  an  authority  from  which  there  is 
no  appeal,  and  insist,  that  our  minds  and  consciences  bow  to 
its  decisions  vvithout  a  moment's  hesitancy,  we  are  neverthe- 
less far  from  exalting  it  as  contrary  to  the  established  order 
of  nature.  There  is  a  beautiful  harmony  between  them, 
as  being  alike  the  oifspring  of  the  same  bounteous, parent, 
and  they  serve  often  to  illustrate  each  other.  For,  although 
the  kingdoms  of  nature  and  of  grace  may  be  as  perfectly 
distinct  as  two  distant  worlds  can  be,  yet,  as  they  both  are 
established  in  the  same,  it  is  perfectly  reasonable  to  expect 
that  the  same  God  who  presides  over  both,  and  is  the  author 
of  both,  should  have  maintained  an  essential  concord  be- 
tween them.     He  does  not  frame  His  moral  constitutions 


CRAV.l.  REMARRS.  .5 

at  variance  with  His  physical.  We  may  have  occasion 
frequently  to  trace  the  beautiful  analogy  between  them, 
and  be  led  to  admire  the  divine  original  of  both.  But  in 
doing  so  we  must  still  claim  supreme  authority  for  the 
written  word:  and  that  we  may  not  be  misunderstood,  or 
our  whole  subject,  and  sources  of  proof  rejected  as  mysti- 
cal, we  shall  devote  a  chapter  explicitly  to  the  character  of 
the  objects  v^^hich  form  the  materiel  of  our  knowledge, 
and  the  mode  by  which  it  is  obtained. 

Should  there  be  any  obscurity  in  the  language  in  which 
it  has  pleased  God  to  speak,  the  previous  question  as  to 
what  He  actually  does  say,  must  be  carefully  and  accurate- 
ly determined.  And  in  determining  this,  we  shall  not 
perplex  ourselves,  or  our  readers,  with  any  learned  or 
labored  applications  of  the  rules  and  principles  of  Flermen- 
euties  as  it  is  called.  Common  sense,  a  knowledge  of  the 
original  languages  in  which  the  scriptures  were  written, 
and  of  the  customs,  manners,  and  history,  &c.  which  may 
be  necessary  to  understand  the  rationale  or  allusions  of  its 
terms,  are  of  principal  importance.  If  criticism  becomes 
necessary,  and  a  demand  is  made  on  our  philological  re- 
sources, the  reader  who  is  unacquainted  with  the  Hebrew 
and  Greek,  shall  not  be  offended  by  the  introduction  of 
things  on  which  he  can  pass  no  judgment;  but  the  result 
of  inquiry  shall  be  given  in  its  proper  place,  while  the 
mode  of  obtaining  that  result,  or  the  reasons  for  main- 
taining it,  shall,  to  such  as  may  be  able  and  disposed  to 
investigate  them,  be  furnished  in  notes  subjoined.  In  all 
controversy,  or  doubt  about  the  meaning  of  a  passage  oi 
scripture,  the  appeal  must  be  to  the  Ydvy  words  which  the 
Spirit  of  God  himself  has  employed,  and  the  signification  of 
those  words  must  be  determined  by  comparing  the  passages 
in  which  the}^  occur,  and  the  manner  in  which  they  are 
used  by  classical  authorities,  or  those  with  whom  the  lan- 
guag;e  was  vernacular.     Having  ascertained  the  meaning  of 


6  INTRODUCTOllY  CHAP.   I. 

the  words,  and  relieved  the  text  from  obscurlt}^  so  that  the 
mind  and  will  of  God  has  been  discovered  in  the  plain 
import  of  the  passage,  we  shall  hold  ourselves  bound  to 
receive  His  testimony,  without  making  or  entertaining  a 
solitary  objection.  Whatever  is  asserted  by  God  claims 
credence  from  us,  in  despite  of  all  imaginations  and  rea- 
sonings to  tlie  contrary.  It  must  be  assumed  as  indisputa- 
ble/ac/,  wjiich,  whether  we  can  understand  it  or  not, 
whether  we  can  unravel  its  perplexities  nnd  solve  its  diffi- 
culties, or  must  leave  it  involved  in  its  own  native  mys- 
tery, cannot  be  rejected  or  denied,  except  at  the  peril  of 
taking  from  iJie  ivord  of  God,  and  impeaching  Him  with 
falsehood.  The  testimony  of  Him  that  cannot  lie  is  evi- 
dence, in  every  case,  conclusive  and  overpowering;  and 
it  is  more  trian  our  souls  are  worth  to  doubt,  wheth-er  it  is 
or  can  be  true,  after  that  God  has  declared  it  to  be  the  fact. 
Nor  s'nall  we  admit,  for  one  moment,  that  tiiere  is  ground 
of  reproach  against  us  as  weak  and  credulous,  though  we 
thus  SDcak.  Vv-^e  plant  ourselves  upon  the  same  solid 
ground  on  which  the  votary  of  sound  philosophy  essays  to 
rear  his  system.  He  asks  not,  like  the  incredulous  Jew, 
'^how  can  these  things  be?"  but  his  first  inquiry  is,  is  it 
indeed  the  fact?  Afterwards  he  labors  to  solve  the  phenom- 
enon. Should  he  fail  to  do  so,  he  chronicles  the  fact  and 
waits  for  further  light  to  aid  iiis  investigations.  Should 
he  have  ransacked  the  vast  store-house  of  science,  and 
found  nothing  that  would  enable  him  satisfactorily  to  ex- 
plain the  mystery,  and  should  theory  after  theory  be 
framed,  and  then  disc^irded,  and  not  one  ray  of  light  beam, 
upon  the  dark  bosom  of  his  theme,  yet  does  he  not  feel 
himself  authorized  to  disbelieve  what  upon  sufficient  tvi- 
dence  he  is  convinced  is  the  fact.  However  it  may 
seem  to  be  at  variance  with  the  established  laws  of  nature, 
or  to  involve  matters  altogether  novel  or  inexplicable,  he 
admits  the  phenomenon,  adn^irino;  and  ndonno- t:be  vastneps 


;iiAP    I. 


REMARKS. 


and  mystery  of  Nature's  works.  Il  is  tlius,  too,  that  the 
firm  believer  in  revelation — the  biblical  philosopher  de- 
ineans  himself.  He  is  jicrfectly  convinced  that  the  bible 
is  the  word  of  God,  (and  he  that  is  not,  has  not  yet  half 
explored  the  proofs  that  crowd  upon  the  subject),  and  being 
satisfied  that  God  the  Holy  One  a^^d  true  has  spoken,  not 
all  his  perplexity  can  make  him  for  a  moment  reject  the 
fact.  Theorise  and  speculate  he  may,  and  though  wearied 
with  his  devices  to  pr}'  into  the  mystery  of  the  fact,  he 
bows  submissively  to  the  majesty  of  trutl) — tlie  word  of  an 
undeceived  and  undeceiving  God — and  lifts  his  heart  in  de- 
vout and  adoring  admiration,  *^0,  the  depth  of  the  riches, 
both  of  the  wisdom  and  knowledge  of  God!  How  un- 
searchable are  his  judgments,  and  his  ways  pasi  finding 
out."*  No  more  shaH  he  be  reproached  for  credulity  and 
-weakness  than  the  loftiest  son  of  science,  who,  like  the 
comet, 

"Takes  his  ample  round  • 

Thro'  depths  of  ether;  coists  uiinuiiibered  worlds, 

Of  more  than  solar  glory." 
Both  may  soar  on  fancy's  airy  wings,  and  climb  among 
the  higher  spheres  of  God's  exalted  sway;  but  both  must 
cease  from  proud  imaginings,  and,  as  they  value  peace  and 
knowledge  too,  learn  to  rest  on  simple,  sober  fact — the 
only  difference  discernible  between  them  being,  that  be- 
fore the  one,  God  spreads  the  mighty  efibrts  of  his  creatrve 
power,  and  bids  him  "look  and  learn,"  while  to  the 
other  He  speaks  in  terms  direct  and  plain,  and  bids  him 
'•'hear  and  know."  But  the  eye's  seeing  is  not  balf  such 
satisfying  and  luxurious  evidence,  as  the  heart's  believing. 
Such  are  the  principles  by  which  it  is  proposed  that  our 
investigations  shall  be  conducted.  Vv'e  may  perhaps  occa- 
sionally find  it  necessary  to  refer  to  them;  but  after  this 
avowal,  such  references  need  not  be  frequent  or  prolix - 

*  Roui.  xi.  33. 


S  iNTiiODUc  roia  ghap.  i. 

Our  readers  may  expect  a  liberal  use  of  the  lively  oracles, 
and  the)^  are  solicited  to  come  with  us  to  the  consideration 
of  a  theme  of  infinite  moment  to  us  all;  and  to  come  with 
docile  minds  and  humble  hearts.  We  desire  no  higher 
honor  than  to  be  instrumental  in  leading  them  to  the  foun- 
tain of  truth,  and  inciting  them  to  inquire  of  the  Great 
"Teacher  sent  from  God,"  what  He  is  willing  w^e  should 
know  of  "the  life  hid  with  Christ  in  God,"*  And^  should 
it  please  the  great  and  sovereign  Lord  of  all,  to  guide  any 
humble  and  anxious  mind,  through  our  feeble  efforts,  into 
clearer  and  admiring  perceptions  of  His  own  most  won- 
drous work  in  quickening  those  who  were  "dead  in  tres» 
passes  and  in  sins,"  and  thus  creating  them  anew  His 
workmanship  unto  good  works, t  to  Him  shall  be  ascribed 
all  the  glory.  Our  own  hearts  rejoice  in  every  survey  of 
the  new  creation.  Its  glory  shines  with  dazzling  radiance 
on  our  dciiglited  minds,  and  we  long  that  hundreds  and 
thousands,  now  in  the  grave  of  their  corruptions,  should 
waken  into  life,  and  come  forth  to  swell  the  anthems  of 
praise  that  ascend  to  ^'Him  that  liveth  and  was  dead  and  is 
alive  for  evermore,  amen,  and  hjs  the  keys  of  hell  and 
death.  "J  The  utm.ost  we  purpose,  is,  by  the  light  of  di- 
vine truth,  to  trace  that  blessed  agency,  and  that  influence 
of  the  eternal  life-giving  Spirit  of  God,  on  the  mind  and 
heart  of  man,  which  are  designed  to  qualify  him,  alike  for 
usefulness  in  this  world,  and  glory  in  the  world  to  come. 
In  attempting  so  to  do,  it  will  not,  we  hope,  be  thought 
strange  or  uncongenial  with  our  subject,  if  we  take  a  de- 
liberate and  coa;prehensive  view  of  the  characttr  of  the 
glorious  agent  by  whom  the  life  of  which  we  speak  is  pro- 
duced, and  of  the  original  and  peculiar  structure  of  the 
creature  man,  who  is  the  subject  of  it.  If  any  of  our 
readers  should  think,  that  we  escape  into  the  regions  of  met- 
apbysicai  philosophy,  we  hope  it  will  be  remembered  that 
*  Col   i;     ■  T  KpL,  1!.  5,  10.  *  Rev.  i.  18. 


CHAP.    T. 


REMARKS. 


it  is  only  because  our  subject  necessarily  leads  us  there, 
and,  we  think  that,  holding  in  our  hand  the  torch  of  truth 
divine,  we  need  not  be  afraid 

"Of  wandering  in  airy  mazes  lost." 
The  very  topic  of  a  change  of  heart,  requires  some  know- 
ledge of  man's  rational  and  sensitive  soul,  in  order  to  its 
faithful  exhibition.  And  it  may  be  profitable  for  us  to 
trace  the  influence  which  a  mistaken  view  of  the  human 
mind — a  ^^philosophy  falsely  so  called,"  has  had  in  shaping 
and  determining  men's  notions  and  practice,  on  a  subject  of 
such  high  concernment.  We  ask  the  patient  and  candid 
attention  of  our  readers,  and  praj'  that  the  Spirit  of  God 
may  guide  botli  us  and  our  readers,  into  the  knowledge  of 
the  truth  as  it  is  in  Jesus. 


CHAPTER IL 


THE  PERSOK^ALITY  OF  THE  SPIRIT. 


The  life-giving'  influence  of  the  Spirit  peculiarly  cliaracteristic  of  the  evau- 
g-elical  dispensation — 'i'he  Spirit  a  personal  ag'cnt — A  two-fold  source  of 
objection  against  this — Proofs  of  His  personality — 1.  The  power  of  spon- 
taneous action,  and  the  actual  voluntary  exercise  of  it — 2.  The  Spirit  per- 
forms ac^w??s  peculiar  to  a  personal  agent — 3.  Operates,  &c. — 4-.  Is  affected, 
&c. — 5.  Exercises  the  functions  of  various  q^ccs — 6^  HsLsysaiouspersowul 
attributes. 

"The  Lord  is  that  Spirit,"'  said  the  apostle,  when  speak- 
ing of  the  influence  necessary  to  remove  the  prejudices  of 
the  Jews  against  Christ.  He  had  been  contrasting  the 
Mosaic  and  Evangelical  dispensations,  and  extolling  the 
latter  as  possessing  richer  glory,  because  of  its  being  ac- 
companied with  the  life-giving  influences  of  the  Spirit  of 
God.  The  comrpunications  of  God,  under  the  former 
economy,  vi^ere  made  by  menus  of  Moses,  and  the  law  en- 
graved on  tables  of  stone.  It  was  indeed  a  glorious  reve- 
lation, but  comparatively  little  more  than  the  knowledge 
of  the  letter  was  had  by  its  votaries.  There  was  no  pro- 
vision made  for  an  especial,  powerful,  and  enlightening 
influence  of  the  Spirit  of  God  on  the  minds  and  hearts  of 
ancient  worshippers.  Whatever  influence  the  Spirit 
vouchsafed,  it  was  adapted  to  the  sensible  ordinances,  and 
appalling  rites  celebrated  in  the  temple  of  Jehovah.  There 
was  a  veil  of  darkness  and  mystery  thrown  around  the 
whole  system,  so  ''that  the  children  of  Israel  could  not 
steadfastly  look  to  the  end  of  that  which  is  abolished.''' 
1  2Cor.  iii.  17.  2  2Cor.  iii.  l:^. 


CHAP.  ir.        ^i'HE  TERSOXALITY  OF  THE  SPIRIT.  H 

But  under  the  gospelj  there  are  ministers  of  Christ  com- 
missioned to  teach,  and  enforce,  the  great  truths  of  religion, 
whose  efforts  are  accompanied  with  a  convincing  and  iUum- 
i Dating  a«;ency  of  the  Spirit  of  God.  This  Spirit,  the 
apostle  declares  is  Jehovah — -the  Lord.  His  influence 
is  represented  as  giving  life  in  ojr>osi"'on  to  the  killing 
sentence  of  the  law  of  God,  which  was  engraven  on  the 
tahles  of  stone,  and  which  formed  as  it  were  the  grand 
central  g^ory  of  the  whole  system  of  types  and  shadows. 
"Who  also,"  says  he,  ''hath  made  us  ahle  ministers  of  the 
New  Testament;  not  of  the  letter,  but  of  the  Spirit:  for 
the  letter  killeth,  but  the  Spirit  giveth  Life."^  In  con- 
templating an  exposition  of  this,  His  peculiar  work,  there- 
fore, it  becomes  necessary  for  us  to  clear  away  all  the  ob- 
scurity and  perplexity  wjiich  hang  around  our  subject,  in 
consequence  of  the  objections  and  doubts  expressed  by 
some  in  relation  to  the  existecee  and  personality  of  the. 
Spirit  of  God.  \Vherefore,  we  have  quoted  the  assertion 
of  the  apostle,  with  a  view  to  present  distinctly  for  dis- 
cussion the  two  following  propositions,  which  his  lan- 
guage evidently  involves: 

I.   That  the  Spirit  of  God  is  a  personal  agent,  and 
n.   That  tie  is  possessed  of  a  divine  nature  or  is  in  reality 
God. 

It  is  objecied,  b}^  the  enemies  of  our  faith,  that  the 
v/ord  PERSON  is  not  to  be  found  in  the  sacred  scriptures  as 
designating  any  distinct  or  separate  subsistence  in  the  di- 
vine essence.  This  is  freely  admitted.  But  it  does  not, 
therefore,  follow,  that  there  are  no  distinct  or  separate 
siibsislenccs  in  the  divine  nature,  to  which  severally  and 
respectively  are  attributed,  an  understanding  and  will  and 
power  to  exert  them.  The  translators  of  the  New  Testa- 
ment have  used  the  term  pe7'S07i  in  the  first  chapter  of  the 
epistle   to   tlie   Hebrews,  no  doubt  because   it  is  the  best 

1    2X'o:-.  iii,  6. 


12  '-^^^  PERSONALITY  CHAP.    H. 

they  could  employ,  and  approximates  most  to  the  idea  ex- 
pressed hy  the  original.  All  that  is  meant,  however,  when 
personality  is  attributed  to  the  Spirit  of  God,  is,  simply, 
that  there  is  sone  distinct  subsistenca  in  the  eJivine  na- 
ture, possessed  of  an  understanding,  and  will,  and  such 
other  intellectual  and  moral  properties,  as  authorise  us  to 
believe  him  to  be,  and  to  speak  of  him  as,  a  personal  agent, 
who  is  represented  by  this  appellation.  We  would  not  be 
very  tenacious  of  the  English  term,  but  we  claim  the 
privilege  of  using  it  till  a  better  can  be  substituted. 

We  are  aware  that  objections  are  urged  against  it  in  a 
two-fold  form.  It  is  alleged  that  the  idea  of  there  being 
three  distinct  personal  subsistences  in  the  divine  essence, 
is  incompatible  with  that  of  the  unity  of  God — ^a  fact  most 
plainly  asserted  in  the  sacred  scriptures;  and  that,  as  for 
the  Spirit  of  God  so  frequently  spoken  of,  nothing  else  is 
meant  by  it  than  an  attribute  of  Deity:  wisdom,  for  in- 
stance, or  more  frequently,  perhaps,  the  divine  power. 
The  first  objection  is  by  no  means  admissible.  That  there 
may  be,  and  is  something  altogether  unintelligible  in  the 
fact  of  three  distinct  personal  subsistences  dwelling  in  the 
same  divine  essence,  is  not  to  be  denied:  but  this  is  by  no 
means  a  sufficient  reason  for  rejecting  it,  since  the  evidence 
which  establishes  it  is  most  unquestionable.  We  daily  ad- 
mit and  believe  many  things,  which  we  cannot,  and  do  not 
even  attempt  to  explain.  We  believe  that  we  are  possess- 
ed of  two  natures,  or  perhaps  three,  according  to  Paul's 
philosophy,  bodij,  soul,  and  spirit,  perfectly  distinct  and 
dissimilar,  and  yet  that  they  are  resident  in  one  moral 
being,  which  we  call  man.  The  thing  is  inexplicable,  and 
yet  the  fiict  is  undeniable.  Does  any  one  allege  the  two 
natures  in  man  as  an  objection  against  the  unity  of  his  per- 
son? Where  then  is  there  any  greater  ground  of  objection 
against  the  unity  -of  the  divine  nature  from  the  plurality 
of  divine  persons?  We  are  not  at  liberty  to  urge  objections 


CHAP-    IT.  <^^   '^^iE   ^'^^^^-  IS 

from  what  appears  inconsistent  and  may  be  inexplicable 
to  us,  provided  the  evidence  sufficiently  establishes  the 
fact,  xind  that  such  is  the  fact,  that  there  is  a  pluralit}^  of 
personal  subsistences  in  the  divine  esaeace.  cannot  be  suc- 
cessfully disputed  by  any  one  who  acknovvk-dges  that  there 
is  evidence  in  testimony,  and  that  the  sacred  scriptures, 
as  being  the  word  of  God,  are  q(  paramount  authority. 
Of  this  we  shall  be  more  convinced  presently. 

As  for  the  attempt  of  tiiosc  who  allege  that  the  Spirit  of 
God  is  a  mere  attribute,  spoken  of,  in  a  bold  personifica- 
tion, according  to  the  highly  figurative  stj-ie  of  the  sacred 
scriptures,  it  may  be  remarked,  that  such  a  figure  of  speech 
is  indeed  sometimes  employed  by  the  inspired  writers,  but 
only  in  the  lofty  strains  of  eloquence,  or  in  their  sublime 
flights  of  poetry,  not  in  the  plain,  sober,  historical  narra- 
tive. In  the  much  admired  instance  of  the  personified 
wisdom  in  the  eighth  chapter  of  Proverbs,  it  is,  to  say  the 
least,  very  doubtful  whether  it  is  not  the  Lord  Jesus  Christ, 
the  personal  wisdom,  who  is  spoken  of.  At  all  events, 
the  figure  of  speech  occurs  in  the  rich  imagery  employed 
by  our  inspired  poel,  and  therefore  cannot  furnish  any 
thing  conclusive  on  the  main  question.  For,  as  we  shall 
now  proceed  to  shew  all  the  peculiar  and  appropriate  acts 
of  a  person  are  attributed  to  the  Spirit  of  God,  or,  as  He 
is  often  called,  the  Holy  Spirit. 

It  v.'ould  be  unnecessnry  to  notice  all  the  passages  in 
which  the  Spirit  of  God  is  spoken  of  as  a  personal  agent. 
Our  attention  niust  be  confined  to  a  fevv  which  we  shall 
classify  under  the  following  heads: 

1.  The  power  of  spontaneous  action,  and  the  actual 
VOLUNTARY  EXERCISE  of  it,  are  attributed  to  the  Spirit. 
Thus,  He  is  said  to  7?iove.  ^'The  Spirit  of  God  moved  upon 
the  face  of  the  waters."^    It  is  true  that  some  understand  by 

1  Gen.  i.  2.  Merahepheth,  in  the  Hithpael  which  has  the  force  of  a  re- 
flexive veHj — motitans  se,  ir.olii  fbtu  incubans.— Clav.  pent.  p.  4. 


14  THE  PERSONALITY  CHAP.   II. 

the  Spirit  in  this  passage,  a  mighty  wind,  according  to  the 
idiomatic  import,  as  they  allege,  of  the  Hebrew  phrase. 
The  term  translated  Spirit,  it  is  confessed,  does  primarily 
signify  breath,  or  wind,  and  also,  that  the  name  of  God, 
among  the  Hebrews,  was,  and  as  a  mode  of  comparison, 
being  designed  to  express  the  superlative  degree:  but  this 
method  of  resolving  tiie  plirase  cannot  be  correct;  for  the 
wind  has  not  the  power  of  spontaneous  motion.  By  what- 
ever causes  its  motions  may  be  originated, the  air  is  ah^ays 
entirel3^  passive.  We  do,  indeed,  personify  th3  wina  in 
ordinar}'  speech,  but  it  is  in  a  manner  perfectly  intelligible 
by  sM,  and  never  as  thuiigh  it  possessed  life,  and  was  capa- 
ble of  spontaneously  affecting  other  things.  The  Spirit 
OF  God,  however,  in  the  place  referred  to,  is  spoken  of  as 
originating  his  own  actions.  Strictly  and  literally  the  ex- 
pression may  be  rendered  moved  himself,^  as  the  fowl 
{)oes  over  her  nest  when  she  is  hatching  her  young.  The 
motion  described  by  the  term,  is  totally  dissimilar  from 
that  of  the  wind.  Beside,  there  are  many  passages  in 
which  the  phrase,  the  Spirit  of  God,  cannot  possibly,  by 
an}^  licentiousness  of  criticism  whatever,  be  conceived  to 
inean  breath  or  wind,  though  they  are  so  translated.  For 
example,  the  breath  of  the  Almighty  hath  given  me  life:"" 
^'by  the  breath  of  God  frost  is  given:"  *'by  the  word  of 
the  Lord  were  the  heavens  made:  and  all  the  host  of  them 
by  the  breath  of  His  mouth:"'^  ''Behold  the  name  of  the 
Lord  cometh  from  far,  burning  with  his  anger,  and  the 
burden  thereof  is  heavy,  his  lips  are  full  of  indignation, 
and  his  tongue  as  a  devouring  fire,  and  his  breath  as  an 
overflowing  stream.""^  "For  Tophet  is  ordained  of  old, 
and  the  breath  of  the  Lord,  like  a  stream  of  brimstone, 
doth  kindle  it:'*^  "Prophesy  unto  the  wind,  prophesy  son 
of  man,  and  say  to  tliC  wind,  thus   saith    the  Lord    God, 

1  Job,  xxy.U'i.  4.  2  Jol),  5:5:xv)i.  10.  3  Psalms,  xxxiii.  6 

4  liul-uu  XXX   -27,  2S.  5  Isa-ah,  xxx.  33. 


CHAP.  n.  ^^^  '^Ht:  sPiRrr,  i  5 

como  from  the  four  vviads,  Oh,  breathy  and  breathe  upon 
these  slain,  that  they  may  live. '^^ 

The  Spirit  of  God  also  is  said  to  speaJc,  which  is  another 
voluntary  action.  The  Spirit  spoke  to  Peter-  and  to 
Philip,^  &c. 

He  is  also  said  to  lead:  -'as  many  as  are  led  by  the 
Spirit  of  God"'*  — to  guide— ^'lle  will  guide  vou  Into  all 
truth"^' — to  help — "the  Spirit  helpcth  our  infirmities"*^ 
to  hear — 'Hvhatsoever  he  shall  hear  that  shall  he  also 
speak,"-  and  other  things  of  the  same  nature. 

Now  it  is  certainly  personifying  too  much  if  all  these 
things  are  affirmed,  and  that  in  the  midst  of  sober  narra- 
tive or  didactic  discussion,  of  an  attribute.  Surely  it  is 
too  absurd  to  gain  the  credence  of  any  individual  that  an 
attribute  should  move  itself,  Sjjeak,  lead,  guide  and  heli} 
our  infirmities. 

2.  The    Spirit    of    God    is    represented    as    performin'>- 

THOSE  ACTIONS  WHICH  CAN  BE  PREDICATED  ONLY  OP  SOMS 
INTELLIGENT  PERSONAL  AGENT.        ThuS,    He   is  Said   TO   IIS- 

VEAL — '-as  it  is  now  revealed  to  his  apostles  and  prophets 
by  the  Spirit"^ — to  teach — -Hhe  Comforter  shall  teach 
you  all  things"^  — to  testify — '^Ihe  Spirit  itself  heareih 
ivitness'^'^ — "when  the  Comforter  is  come,  even  the 
Spirit  of  truth,  he  shall  testify  of  nie"-^ — to  receive  and 
sheiv — "he  shall  receive  of  mine  and  shall  shew  it  unto 
you"" — to  search — '"the  Spirit  searchefh  all  things"^^ — 
to  have  a  mind — "He  that  searcheth  the  hearts  knoweth 
what  is  the  viind  oi  \\\q  Spirit"^^ — to  prophesy'^ — "He 
shall  shew  you  things  to  come''^^ — to  intercede — "the 
Spirit  niaketh  intercession  for  us,'"" and  to  know — "even 


1  Ezekiel,  xxxrii.  9.  2  Acts,  x.  19.  3  Acts,  viii.  20 

4  Rom.  vl'ii.  14.  5  Joiiii,  xvi,  1:1.  6  Rom.  viii,  26, 

7  Epli.  iii.  5.  8  John,  xiv.  26  9   Xir.w.  vui.  16. 

10  John,  XV.  26.  11  John,  xvi.  14.  12  1  Cor.  ii.  10. 

13  Rora.  viii.  27-  14  John,  xvi.  13.  15  Uo:n,  viii.  2a„ 


16  THE  PERSONS ALITY  CHAP.   II. 

SO  the  things  of  God  knoweth   no   one,  but^the   Spirit  of 

Now  is  it  possible  tliat  sucli  things  can  with  any  shew 
of  reason  or  propriety  be  said  of  an  attribute?  Would  it 
not  be  an  outrage  upon  common  sense  thus  to  personify? 
By  what  imaginable  license  of  speech  would  any  one  ven- 
ture to  declare,  that  an  attribute — the  wisdom  or  the  power 
of  God  for  example,  should  reveal^  teach,  testify,  receive, 
shew,  searcli,  prophesy,  intercede  and  know?  Knowledge 
is  itself  an  attribute — one  of  those  essential  to  God.  Who 
can  conceive  that  knowledge  0.2.^  with  any  meaning  be 
predii;ated  of  the  divine  ^^ot^'er,  or  even  of  the  divine  icis- 
dom.  God  Himself  is  undoubtedly  wise  and  powerful 
and  omniscient,  but  shall  we  afiirm  these  things  of  any 
one  of  Wis  perfections?  Can  power  know?  These  are  the 
mysteries — Vv'e  should  rather  say  the  absurdities,  that 
ip.wst  be  adopted  by  those  who  reject  the  scriptural  doctrine 
of  iliQ  pjersonality  of  the  Spirit. 

3.  The  Spirit  of  God  is  represented  as  operating  in 
such  way  as  necessarily  to  imply  the  existence  of  an 

INTELLIGENT  PERSONAL  AGENT.     ThuS,  He  is  Said  tO  WOrk 

miracles — "^through  mighty  signs  and  wonders  by  the 
power  of  the  Spirit  of  God^'^  — to  confer  gifts — "to  one 
is  given  by  His  Spirit  the  word  of  wisdom'^^  — to  sancti- 
fy— ^'ye  are  sanctified  by  the  Spirit  of  God'^'*  — to  give 
life — "it  is  the  Spirit  that  quickeneth'^^  — to  reprove — 
"He  will  reprove  the  world  of  sin"^  — to  strive — "My 
Spirit  shall  not  always  strive  with  men.''^  Such  are  some 
of  his  operations.  If  working  miracles,  conferring  gifts, 
sanctifying,  giving  life,  reproving  and  remonstrating  do 
not  indicate  personality,  what  can? 

4.  The  Spirit  of  God  is  represented  as  being  affect- 

1  1  Cor.  ii.  10,  11.  2  Rom.  xv.  19.  3  1  Cor.  xil.  8--14 

4  1  Cor.  vj.  11.  5  John,  vi.  63.  6  John.  xvi.  8. 

7  Gen.  vi.  3. 


CHAP.    II.  ^^  'l'^^^  SPIRIT.  17 

ED,  AND  THAT   BY  MEANS  OF  VARIOUS    EXPRESSIONS  WHICH 

Denote  the  passions  and  affections  of  an  intelli- 
gent AGENT.  Thus,  He  is  said  to  he  pleased — "it  seemed 
good  to  the  Holy  Ghost  ;"^  to  be  vexed — *nhey  rebelled 
and  vexed  his  Holy  Spirit  ;'*~  to  be  grieved — ' 'grieve  not 
the  Holy  Spirit  of  God  ;"^  to  be  resisted— ^'ye  do  always 
resist  the  Holy  Ghost ;''''  to  be  quenched — '^quench  not 
the  Spirit.''^  Can  all  these  things  be  predicated  of  a  mere 
attribute. 

5.  There  are  various  offices  attributed  to  the 
Spirit  of  God,  and  He  is  represented  as  operating 
IV  the  discharge  of  the  same,  which  are  things 
perfectly  unintelligible  and  absurd  on  the  supposi- 
tion OF  his  being  a  personal  agent.  Thus  he  is  said 
io  teach:  ^'But  the  anointing  which  ye  have  received  of 
Him  abideth  in  you  ;  and  ye  need  not  that  any  man  teach 
you  ;  but  as  the  same  anointing  teacheth  you  of  all  things, 
and  is  truth  and  is  no  lie,  and  even  as  it  hath  taught  you, 
ye  shall  abide  in  him."°  By  this  anointing  every  one  must 
admit  is  meant  the  very  same  thing  with  what  is  elsewhere 
called  the  Spirit  of  God.  John  said  of  Christ  that  *'God  giv- 
eth  not  the  Spirit  by  measure  unto  him,"^  but  in  an 
illimitable  degree,  which  thing  in  the  poetic  style  of  the 
Psalms,  is  represented  by  an  unction!^  from  the  Holy  One, 
as  an  Apostle  has  infallibly  declared.  ^'Unto  the  Son  he 
saith,  God,  even  thy  God,  hath  anointed  thee  Vv^ith  the 
oil  of  gladness  above  thy  fellows. ^^^  Whatever  the  Spirit 
of  God  may  be,  it  is  the  same  with  the  anointing  which  is 
said  to  teach.  The  Spirit  also,  is  said  expressly,  or  by 
evident  implication  in  other  passages,  to  teach. ^'^  This  is 
a  work  that  is  peculiarly  attributed  to  Him,  and  may  there- 

1  Acts,  XV.  28.  2  Isaiah,  Ixiii.  10.  3  Eph.  iv.  30. 

4  Acts,  vii.  51.  5  1  Thess.  v.  19.  6  1  John,  ii.  27 

7  John,  ill.  34. 

8  Proof  to  the  same  effect  is  to  be  had  by  comparing  2  Cor.  i.  21,  22, 
'■.^t\i  Epii.  1.  13,  14,-1  John,  ii,  20,  with  1  C'or.  ii.  12, 

5  Hefe.  i.  9:  Psalm,  xlv.  7,      10  Luke,  xu.  12:  John.  xlv.  26: 1  Cor,  ii.  13, 

3 


IS  'i'HE  PERSONALITY  CHAP.  ll. 

fore  be  considered  His  oftlcial  business.  If  the  blessed 
Saviour  is  represented  as  teaching,  and  is  thence  to  be  con- 
gidered  as  an  official  teacher^  having  been  sent  from  God 
for  this  puyyose,  according  to  the  true  saying  of  Nicode- 
mus/  so  ought  the  Holy  Spirit  to  be,  for  He  is  sent 
expressly  by  the  Lord  Jesus  Christ  to  teach,  and  thence 
takes  the  distinctive  and  official  title  of  the  Cowforter. 
If  the  one  is  a  true  person,  and  if  it  is  at  all  lav/ful  to  argue 
that  He  is,  from  the  office  attributed  to  Him  and  His  dis- 
charge of  its  duties,  so  also  must  be  the  other.  Why  must 
we  believe  it  mere  personification  in  Ihe  latter  instance,  if 
it  be  not  in  the  former?  Every  reader  of  the  scriptures, 
who  has  not,  by  his  prejudices  or  attachment  to  some  fa- 
vorite theory,  been  com.pelled  to  sacrifice  his  common 
sense,  sees,  at  once,  how  absui'd  a  thing  it  is  to  deny  the 
real  personality  of  the  Lord  Jesus  Christ.  Yet  it  is  not 
more  so  than  to  deny  that  of  the  Spirit.  Was  the  former 
an  attribute  of  Deity,  or  some  attribute  making  manifes- 
tations of  itself?  How  utterly  absurd!  No  mystery  can  be 
half  as  absurd  ;  yet  this  absurdity  must  be  maintained  by 
him  that  denies  the  personality  of  the  Spirit  of  God ! 

The  argument  drawn  from  this  source  might  be  amplified 
by  a  reference  to  another  very  peculiar  class  of  effects 
wrought  by  the  Spirit  of  God,  which  the  sacred  scriptures 
contemplate  as  pertaining  to  Him  officially — we  mean  those 
connected  with  the  sanctification  of  believers,  on  account 
of  whose  agency  and  influence  in  the  production  of  which, 
they  are  said  to  ^'walk  in  the  Spirit, ^^"  to  be  ''led  by  the 
Spirit, ^'^  to  '^live  in  the  Spirit, ^'"^  to  be  ''after  the 
Spirit,'''  to  be  "in  the  Spirit,''^  to  be  "Jilled  ivith  the 
Spirit,'''^  to  have  "the  fruits  of  the  Spirit,''^  &c. ;  but 
we  deem  it  unnecessary,  as  every  reader  can  readily  do  it 
for  himself.     What  mean  such  expressions,  if  there  is  na 

1  John,  iii,  2.  2  Oal.  v.  16.  3  Gal.  v.  18. 

4  Gal.v.  25.  5  Rom.  viii.  5.  6  Rom.  viii,  9. 

7  Eph.  V.  18.  8  Gal.  v.  22:  Eph.  v.  16. 


CHAP,.  II.  OF  THE  SPIRIT.  19 

such  blessed  agent  as  the  Spirit  of  God  exerting  an  infliN 
ence  in  and  with  the  believer's  efforts  to  lead  a  holy  life? 
Why  are  they  especially  called  "the  temple  of  God,"  and 
is  it  said  that  "the  Spirit  of  God  divelleth  in"^  them  when 
their  personal  holiness  is  alluded  to,  if  there  is  no  such. 
Being  as  the  Spirit  of  God,  and  that  holiness  is  not  an 
effect  of  His  agency  and  influence?  Must  the  phrase  or 
phrases  as  above,  be  understood  to  mean  the  influence  of 
human  reason  and  conscience  in  opposition  to  the  animal 
appetites?  How  then  without  violating  an  idiom  of  speech 
can  believers  be  said  to  be  ^'sanctiJiedV^  And  how  is  it 
that  we  read  of  '^sanctijication  through  the  Spirit, ^^  as 
though  the  personal  holiness  of  the  believer  is  to  be  attri- 
buted to  some  other  than  the  influence  of  their  own  rea- 
son? Verily  language  could  not  have  been  more  vague,  or 
more  calculated  to  deceive,  than  that  which  the  sacred 
scriptures  hold  vvith  respect  to  the  sanctification  of  be- 
lievers, if  the  influence  of  human  reason  is  its  source,  and 
if  there  is  no  such  Being  as  the  Spirit  of  God. 

6.  It  may  yet  be  added  that  there  are  various  attri- 
butes GIVEN    IN    THE  SACRED  SCRIPTURES  TO  THE  SpiRIT 

OF  God.  Thus,  Truth  is  attributed  to  Him,  'Hhe  Spirit  of 
Truth  whom  the  world  cannot  receive"^  — Holiness  also, 
whence  he  is  called  "the  Holy  Spirit"  and  "the  Spirit  of 
Holiness^^^  —YxkewhQ  Goodness — "Thy  Spirit  is  Good'^ 
"Thy  Goofl?  Spirit"'' — and  Grace — "hath  done  despite  to 
the  Spirit  of  Grace^^''  — and  Glory — "the  Spirit  of  Glory 
and  of  God  resteth  on  you"*"  -and  Etei^ruty — "who  through 
the  Eternal  Spirit"''  — and  Omnipresence — "whither 
shall  I  go  from  thy  Spirit"^  — and  Omniscience — "The 
Spirit  searcheth  all  thi?igs.''^  Can  we  suppose,  without 
absurdity,  that  all  these  things  are  attributed  to  a  mere  at- 
trii)Ute?   Shall  w^e  personify  the  power  of  God,  and  in  the 

1  1  Cor.  ill.  16:  vi.  19.  2  John, xiv.  17,  &c.  &c..  3  1  Cor.  Hi.  16:Rom  5.4. 
4  Psalm,  cxliii.  10:  Neh.  ix.  20.  5  Heb.  x.  29.  6  1  Peter,  iv.  14. 
"■   Heb.  ix.vl-i.  8  Psalm,  cvxxix.  7.  9  1  Cor.  ii,  1^. 


20  THE  PERSONALITY  OF  THE  SPIMT.  cHAP.   n. 

boldness  of  lofty  conception  weave  around  it  the  other 
perfections  of  Deity?  Then  what  are  we  to  make  of  the 
attribute  of  power  itself,  which  is  given  to  the  Spirit  of 
God,  as  we  read  of  ^'rnany  signs  and  wonders,  by  the  power 
of  the  Spirit  of  God?"^  Is  it  at  all  conceivable  that  truth, 
holiness,  goodness,  grace,  glory,  eternity,  omnipresence 
and  omniscience  should  be  attributed  to  power, — and  potr- 
er  too?  Is  it  not  absurd  to  talk  of  the  power  of  the  power 
of  God?  So  far  from  the  Spirit  of  God  being  identical  Vv'ith 
the  power  of  God,  they  are  accuratel)^  distinguished  in  the 
sacred  scriptures,  ^'not  by  might  nor  by  poicer,  but  hy 
My  Spirit  saith  the  Lord.'^^ 

When  therefore  we  survey  the  different  parts  of  our 
argument,  we  contidently  challenge  any  and  every  man 
who  can  divest  his  mind  of  prejudice,  and  who  will  ration- 
ally and  coolly  consider  the  import  of  language,  to  say, 
whether  there  is  not  the  most  overwhelming  proof  of  the 
vSpirit's  personality^  or  real  personal  existence.  If  He 
possesses  the  power  of  spontaneous  action,  and  actually 
and  voluntarily  exerts  it  ;  if  He  performs  those  actions 
which  can  be  predicated  only  of  a  personal  intelligent 
agent—speaking,  testifying,  searching,  shewing,  and  the 
like  ;  if  He  operates,  and  is  affected  in  such  way  as  to  imply 
personality — -working  miracles,  conferring  gifts,  being 
vexed  and  grieved,  &c. ;  if  He  discharges  the  functions  of 
various  offices — teaching  and  sanctifying;  if  He  is  posses- 
sed of  various  attributes  of  a  personal  intelligent  agent — - 
truth,  holiness,  goodness,  grace,  power,  &c.,  ought  we, 
can  we  for  one  moment  doubt  with  respect  to  His  real  per- 
sonal existence?  If  these  things  do  not  prove  personality 
what  else  can?  It  is  just  as  impossible  to  prove  the  per- 
sonal existence  of  Jesus  Christ,  or  even  of  God  the  Father, 
as  it  is  of  the  Holy  Spirit,  if  there  is  no  conclusiveness  ii: 
the  arguments  that  have  been  adduced. 

1  Rorn.  XV.  19.  2  Zech.  iv.  6. 


CHAPTER  III. 
THE  PERSOJVALITY  OF  THE  SPIRIT. 

CONTINUED. 


An  attempt  to  understand  the  Unitarian  doctrine  concerning  the  Spirit — . 
Quotation  from  Faustus  Socinns — Quotation  from  Dr.  Channing- — From 
Leshe — The  Unitarian's  alternative — His  notion  of  the  spirit  examined — 
Put  to  the  test  of  common-sense  interpretation  of  scripture,  John  xiv,  24 
26 — Another  supposition  with  regard  to  the  Spirit  examined — Its  falsity 
exposed,  when  put  to  the  test  of  scripture,  Heb.  ii.  4:  Acts,  xiii.  2 :  Acts, 
viii.  28:  xi  19,  20:  xv.  28;  xvi.  6 — If  Unitarian  views  are  true,  the  sacred 
writers  liable  to  a  sericus  charge.  Acts,  vi.  3:  John,  i.  33:  Acts,  v.  3,  A — ■ 
The  Unitarian  notion  of  impiration  examined — Nature  of  inspiration — An 
argument  thence  deduced  in  favour  of  the  dirine  personality  of  the  Spirit 
■ — Unitarian  view  of  inspiration — Quotation  from  Priestley  and  Belshara, 
2  Tim.  iii.  16;  Mark,  xiii.  11 — Dr.  Bancroft's  idea.  Mat.  xii.  31. 

Perhaps  it  will  be  objected  that  we  have  not  faiih- 
fully  and  accurately  represented  the  opinion  of  those  against 
whom  we  have  been  directing  our  arguments: — that  \nq 
have  taken  advantage  of  expressions,  and  attributed  to  them 
sentiments  which  thoy  disavow: — that  they  do  not  mean  ta 
intimate  any  such  absurdity  as  that  a  mere  abstract  perfec- 
tion of  Deity,  apart  and  separate  from  God  Himself,  should 
be  represented  as  endowed  w^th  the  attributes  of  personali- 
ty. We  confess  that  it  is  exceedingly  difficult  to  tell  what 
they  mean,  and  that  we  find  it  much  easier  to  understand 
the  proposition  setting  forth  this  great  mystery,  that  the 
Divine  Being— the  One  God  exists  in  three  distinct  per- 
sonal subsistences,  than  the  assertions  and  explanations 
they  advance  relative  to  God  and  the  Spirit  of  God.  Let 
them  speak  for  themselves.  The  Holy  Spirit  of  God, 
shey  say,    jjiust  be  understood  in   the  same  sense  as  wlieii 


C22  THE  PEPcSOXALITV  CHAP.   III. 

we  speak  of  the  Holt/  ivisdom,  or  the  Holy  will,  or  more 
especially  the  Holy'power  of  God.  Hear  a  great  Socinian, 
or  as  he  would  be  called  in  modern  parlance,  a  learned 
Unitarian  on  this  subject.  We  shall  translate  his  language 
for  ©ur  English  readers,  but  his  own  words  may  be  con- 
sulted  in  the  note.  "^    ^'BrieOy,  every  Divine  power  and 

*  Breviter  omnis  divina  vis  ct  efficacia  Dei  spiritus  appellari  potest,  et 
idcirco  Deus  ipse  dicit,  se  replcvisse  Dei  spiritu  Bcseleel  filium  Uri;  [Exod. 
xxxi.  3.]  quia  videlicet  eum  implevisset  scientia  artis  niechanica;,  qua  opus 
crat  ad  ea  omnia  fabricanda,  qus  ad  sui  eultum  ut  fierent,  Mosi  prseceperat. 
V'erum  quia  vis  ilia  et  efficac.a  divina,  qua  aliqua  ratione  res  sanctificantur, 
aiiis  loiig-e  praestat  estque  Dei  maxime  propria,  eamque  et  ipse  frequentis- 
sime  ac  plurimum  exerit,  et  sacrss  litterse  commemorare  nccesse  habent ; 
propterea  factum  est,  ut  Dei  spiritus,  aut  etiam  simpliciter  Spiritus  nomine 
vis  ista  significetur,  qus,  ut  diximus,  peculiar!  nomine  Spiritus  sanctus  ap- 
])ellatur.  Estautemh?ec  Spiritus  pro  vi  et  efficacia  appellatio  per  meta- 
]jhoram  a  vento  et  flatu  ducta  ;  quo  res  nimlrui/i  qualitate  aliqua  facile 
replcntur,  et  simul  commoventur  atque  ag-itantur.  Siquidem  ea  vox,  quve 
jndivinis  litteris  reddita  est  Spiritus  apud  Hebraeos  et  Groecos,  ut  etiam  in- 
terdnm  apud  Latinos  vox  ipsa  Spiritus,  ventum  et  fiatum  significat.  Eadem- 
que  prorsus  metapliora  in  eadero  ipsa  re,  de  qua  loquimur,  apud  Latinos 
obtinuit.  Pro  eo  enim,  quod  sancts:  Ltter?e  Dei  spiritum  dicunt,  ipsi  divi- 
iiura  affiatum  nominant,  et  quempiam  Dei  numine  afflari  aiunt  vel  etiam,  ut 
Cicero  (a)  de  poetis  dixit,  divino  quodam  spiritu  afflari. 

Quaraobrem  non  erat,  cur  quisquam  Dei  spiritum  in  sacris  litteris  perso- 
Tiara  aliquam  sig'nificare  existimaret,  etiamsi  quaedam  illi  attributa  inveniret, 
fiua:  pevsonarum  sunt  propria.  Sive  enim  vis  ista  atque  efficacia  divina, 
quatenus  Deus  per  eam  agit,  consideratur,  et  Dei  spiritus  nominatur,  meto- 
TivmiK  sane  et  prosopopcejae  aptlssimus  est  lochis  ;  Metonymise  quidem,  ut 
rpiritus  Dei  nomine  ipse  Deus,  qui  spiritu  suo  agit,  significetur,:  prosopo- 
]-!a;joe  vero,  ut  quando  per  spiritum  suum  Deus  agit,  ipsi  spiritui  actio  tribua- 
tur.  Sive.  eadem  ista  vis  atque  efficacia  divina,  quatenus  res,  in  quibiis 
Deus  agit,  ab  ipsa  afficiuntui',  consideratur,  ac  Dei  spiritus  appellatur,  nulla 
est  causa,  cur  similiter  vci  per  metonymiam  is,  qui  ab  eo  spiritu  affectus 
•aliquid  agit  Spiritus  Dei  nomine  intelligi  non  possil,  vel  per  prosopopoeiam, 
quandoquidem  is,  qui  ita  affectus  est,  per  eum  spiritum  agit,  actio  ilia  ipsi 
3)ei  spiritui  ascribi  nequcat.  D  frado  Animadversiomtm  Faustl  Socini 
tSe7iensis,  in  asserfiones  Theologicas  Collegii  Posnauiensis  de  Trino  ct  uno 
Deo  ;  adversus  Ckabrielem  Eutropium  CanonicuFO  Posnaniensem,  ab  eodera 
Taus.  Soc.  c.  xi.  p.  291,  ?92. 

{ nj   Cic.  pro.  ipeh. 


CHAP.  III.  *^^'  ™t:  SPIRIT,  23 

virtue  can  be  called  a  Spirit  of  God,  and  therefore  God 
Himself  says,  that  he  had  filled  with  the  Spirit  of  God, 
Bezeleel  the  son  of  Uri;  because,  forsooth  he  had  filled  him 
with  the  knowledge  of  a  mechanical  art  necessary  to  his 
making  all  those  things  as  they  should  be,  which  he  had 
prescribed  to  Moses  in  relation  to  His  worship.  But  be- 
cause that  Divine  power  and  virtue,  by  which,  in  some 
way,  things  are  sanctified,  is  especially  proper  to  God, 
and  which  He  both  most  frequently  and  most  of  all  exerts, 
and  the  sacred  Scriptures  find  it  necessary  to  mention,  is 
by  far  more  excellent  than  others  ;  therefore  it  has  hap- 
pened, that  that  power  is  denoted  by  the  name  of  Spirit  of 
God,  or  even  simply  the  Spirit,  which,  as. we  have  said,  is 
called  by  the  peculiar  name  the  Holy  Spirit.  But  this 
name  of  Spirit  for  power  and  virtue  is  metaphorically 
taken  from  a  wind  or  breath,  (^atu,)  by  which  things_, 
that  is  to  say,  of  some  sort,  are  easily  filled,  and  at  the 
same  time  mixed  up  and  agitated.  Inasmuch  as  that  word, 
which  in  the  sacred  Scriptures  is  rendered  Spirit  by  He- 
brews and  Greeks,  as  also  sometimes  by  Latins,  that  very 
word  Spirit  signifies  a  wind,  a  breath,  (flatum.)  And 
generally  the  same  metaphor,  in  the  very  same  thing  of 
which  we  speak,  obtained  among  the  Latins.  For  that 
which  the  sacred  Scriptures  call  the  Spirit  of  God,  they 
denominate  a  Divine  breath  (afflatum^)  and  say  that  one 
\s  inspired  (afflari)  by  the  impulse  (numine)  of  God,  or 
even,  a«  Cicero  said  of  the  poets,  by  &ome  Divine  Spirit  to 
be  inspired," 

"Wherefore  it  does  not  follow  that  one  should  think  the 
Spirit  of  God  in  the  sacred  Scriptures  signified  any  person, 
though  he  should  find  some  things  attributed  to  it  which  are 
proper  to  persons.  For  whether  that  Divine  power  and  virtue 
in  so  far  as  God  acts  by  it,  is  considered  and  is  called  the 
Spirit  of  God,  that  is  truly  the  fittest  occasion  for  metony- 
my or  persoailication  (pro.supieiije} — of  metonymy  indeed^ 


24  THE  PERSO:nALITY  eHAP.  III. 

3S  by  the  name  of  Spirit  of  God  may  be  signified  God 
liimself,  who  acts  by  his  own  spirit;  but  of  personification, 
as  when  God  acts  by  His  own  Spirit,  the  action  may  be  attri- 
buted to  the  Spirit  itself.  Or  if  that  same  Divine  power 
and  virtue  is  considered,  in  so  far  as  the  things  on  which 
God  acts  are  affected  by  it,  (abipsa,)  as  it  is  called  the  Spirit 
of  God,  there  is  no  cause  why,  in  like  manner,  either  by 
metonymy  he,  who  affected  by  that  Spirit  does  any  thing, 
might  not  be  understood  by  the  name  of  the  Spirit  of  God  : 
or,  by  personification,  seeing  that  he  who  is  so  affected, 
acts  by  that  Spirit,  that  action  canoot  be  ascribed  to  the 
Spirit  of  God." 

Now  if  tiiere  is  not  mystery  liere,  we  leave  it  to  the 
common  sense  of  our  readers  to  say,  whether  there  is  not  a 
great  deal  of  mysticism,  or  learned  subtlety.  It  is  indeed 
exceedingly  difficult  to  tell  ivhat  those,  who  deny  the 
personality  of  the  Spirit  of  God,  do  really  believe  in 
relation  to  him.  One  talks  of  a  powerful  influence  of  the 
Deity  (a  vis  et  ef^.cacia)  in  general  ;  another  of  a  special 
influence,  enabling  its  subject  to  work  miracles  ;  another 
of  an  '^extraordinary  power  or  gift  of  God,  first  to  our 
Lord  Jesus  Christ  himself,  in  his  life  time,  and  afterwards 
to  the  Apostles  and  many  of  the  first  Christians,  to  empower 
them  to  preach  and  propagate  the  Gospel  with  success.  '^^ 
At  one  time  we  are  told  it  is  an  attribute,  at  another  a 
figure  of  speech,  a  metonymy,  a  metaphor,  a  proropopceia, 
at  another  a  gift,  a  grace,  the  knowledge  of  some  mechani- 
cal art  ;  at  one  time,  the  chief  of  the  Heavenly  spirits,  at 
another  supreme  minister  of  God  ;  at  one  time  the  energy 
or  Spirit  (temper  probably)  of  God  ;  at  another  God  Him- 
self :  now  something  different  from  God,  and  then  againi 
the  very  God  himself.  There  is  no  uniformity  or  consis- 
tency in  their  opinions,^   Surely  it  is  not  half  spvitfficult  to 

1  Lindsey's  Memoirs,  p.  212. 

2  See  Dr.    ChaRuing's  remarks  on  Dr.   Worcester's  letter  to  him,. 


CHAP.  III.  ^^  THE  SPIRIT.  25 

believe  that  the  Spirit  of  God  is  a  distinct  personal  subsis- 
tence in  the  Divine  Nature,  or,  that  the  Divine  Being 
subsists  in  a  personality  distinct  from  either  the  Father  or 
the  Son,  as  it  is  to  understand  all  this  jargon.  The  propo- 
sitio7i  at  least  is  intelligible,  whatever  of  mystery  there 
may  be  in  the  fact.  This  cannot  always  be  said  of  those 
who  claim  to  be  rational  divines.  Hear  Dr.  Channing, 
*'The  Unitarian  believes  that  there  is  but  one  person  pos- 
sessing supreme  divinity,  even  the  Father" — ''In  fact,  as 
the  word  Trinity  is  sometimes  used,  we  all  believe  it" — 
*'Some  suppose  that  Trinitarianism  consists  in  believing  in 
the  Father,  the  Son,  and  the  Holy  Spirit.  But  we  all 
believe  in  them  ;  we  all  believe  that  the  Father  sent  the 
Son,  and  gives  to  those  that  ask  the  Holy  Spirit.  ^'^  These 
are  taken  at  random.  Reader  can  you  understand  them? 
Many  other  specimens  of  discrimination  and  precision 
might  be  furnished  from  these  rational  divines,  and 
especially  this  most  popular  of  Anierican  Unitarians. 
But  it  is  unnecessary  to  perplex  our  readers  or  to 
crowd  our  pages.  The  proposition  we  stated  above,  or 
this  other,  that  there  is  one  God  who  subsists  and  acts  in 
three  distinct  persons  has  no  vagueness  in  it.  If  the  thing 
or  fact,  the  mode  of  this  subsistence,  is  felt  to  be  utterly 
incomprehensible  what  then?  It  is  affirmed  distinctly  and 
positively  that  ''there  are  three  which  bear  record  in 
Heaven,  and  that  these  three  are  one."^  And  do  we  not 
meet  with  resemblances  to  this  in  nature,  and  that  not  a 
few?  Light,  heat  and  electricity  are  perfectly  distinct,  and 
yet,  if  the  philosophical  views  of  some  be  correct,  they  all 
agree  in  one.  We  shall  find  occasion  to  refer  to  this  subject 
more  at  large  hereafter,  and  at  present  only  add  that  what 
Virgil  fpora  the  Platonics   says  of  the  Infinite  and  Divine 

1  See  Dr.  Channing's  remarks  on  Dr.  Worcester's  letter  to  him,  p.  38,  39. 

2  1  John,  V.  7. 


2Q  THE  PERSONALITY  CHAP.  ill. 

Mind  is  strictly  and  literally  true  of  the  human  soul    and 
body. 

Spiiitus  intus  alit,  totamque  infusa  per  artus 
Slens  agitat  Molein. 
*'We  sa}^,''  observes  a  profound  scholar,  ^/that  the  soul 
is  all  in  all,  and  all  in  eve}y  part  of  the  body  ;  yet,  that 
the  soul  is  neither  multiplied  nor  divided  among  the 
several  niemhers  of  the  body.  It  is  impossible  for  us  to 
explain  this  or  to  deny  it;  for  w^feel  it  to  be  so,  though  it 
is  wholly  unconceivable  to  us  hotv  it  can  be.  Now  if  the 
soul,  which  is  but  an  image  of  God  at  an  infinite  distance, 
can  communicate  itself  to  several  members  without  breach 
of  its  unity,  why  should  it  be  impossible  for  the  Eternal 
and  Infinite  Mind  io  communicate  itself  to  several  joer- 
sons  without  breach  of  its  unity. '^^'^  The  Unitarian  cannot 
but  acknowledge  that  the  Father,  the  Word  and  the  Spirit 
are  three:  but  he  maintains  that  God  is  one — one  person. 
Now  if  the  Father,  the  Word  and  the  Spirit  are  one  per  so  7i 
they  cannot  be  three.  Yet  are  they  three  in  some  sense. 
But  in  what  sense?  Let  us  hear.  The  Son  or  the  Word 
is  a  manifestation  of  the  Father — *'He  that  hath  seen  me 
hath  seen  the  Father. '^^  ^'The  Spirit  is  an  extraordinary 
power  or  gift  of  God,"  uncertain  which  says  one.  *'He," 
viz.,  God,  "gives  to  those  that  ask,  the  Holy  Spirit,"  says 
another,  but  other  than  that  he  is  a  gift  says  not.  This  is 
enough.  Now  if  Christ  be  the  manifestation  of  the  Father 
is  He  the  Father?  Must  He  not  be  a  different  person  from 
the  Father?  And  if  the  Spirit  be  a  GIFT  of  God,  must  He 
not  be  different  and  distinct  from  God?  How  then  are  these 
one?  Are  my  image,  or  representation,  and  gifts  one 
with  me  in  any  sense?  Can  they  be  called  such  by  any 
usage  of  correct  speech !  Either  the  Father,  and  the  Word 
and  the  Spirit  must  all  be  the  one  God — the  one  person 

1  Leslie's  Soc.  Trinitv  explained,  p.  20. 

2  John  xiv.  9. 


CHAP.  in.  OF  THE  SPIRIT.  37 

of  the  Father,  dispensing  and  acting  in  different  manners, 
or  they  are  three  Beings,  or  substances,  totally  distinct  and 
different — the  personal  Father,  the  image  Christ  Jesus,  and 
the  gift  the  Holy  Spirit.  One  or  other  of  these  alterna- 
tives the  Unitarian  must  sdopt.  We  give  him  his  choice. 
If  he  takes  the  first,  that  the  Father,  the  Word  and  the 
Spirit  are  the  one  personal  God,  differently  acting  or  mani- 
festing Himself,  then  is  he  not  th^ee — there  can  be  no  di- 
vision or  distinction  of  His  one  person.  The  thing  is  a 
contradiction!  If  he  takes  the  second,  that  the  Father  is 
one  person,  and  the  man  Christ  Jesus  another  person  or 
another  thing,  and  the  Holy  Spirit  something  different 
from  both,  then  are  they  not  07ie.  Three  different  beings 
cannot  be  one  and  the  same  nufnerically.  It  is  a  contra- 
diction! A  person,  an  image  and  a  gift  can,  in  no  sense,  be 
said  to  be  one,  except  that  the  person  is  the  image  of  him- 
self, and  is  himself  his  own  gift,  which,  if  it  be  not  utter- 
ly unintelligible,  reduces  us  to  the  necessity  of  believing 
that  the  Father  and  the  Son  and  the  Spirit  are  one  and  the 
same  person,  so  that  we  are  driven  to  the  necessity  of 
adopting  and  maintaining  this  monstrous  absurdity  and  con- 
tradiction, that  the  Father,  the  Son  and  the  Spirit  are  three 
and  one  in  the  self-same  respect.  Such  is  the  legitimate 
result  of  the  Unitarian's  vague  and  ill-defined  assertions 
with  regard  to  his  Father,  Son  and  Spirit.  By  attempting 
to  get  rid  of  mystery^  he  involves  himself  in  mysticism 
and  contradictions.  But  it  is  not  so  with  those  who  main- 
tain the  doctrine  of  one  God — -one  divine  nature  subsisting 
in  three  persons.  It  is  admitted  that  there  are  difficulties 
and  mystery  not  to  be  unravelled,  but  these  are  not  con- 
tradictions. The  Father,  the  Son  and  the  Spirit  are  not 
one  and  three  in  the  same  respect.  In  respect  of  their 
nature  or  essence,  they  are  one.  In  respect  of  iheiv persons 
they  are  three.  Until  we  assert  them  to  be  one  and  three, 
in  the  self-same  respect,  we  cannot  be  charged  with  teach- 
ing either  absurdity  or  contradictions. 


28  THE  PERSONALITY  CHAP.  III. 

But  to  return  from  this  digression:  The  Unitarian  says, 
the  Spirit  of  God  is  the  power  and  virtue  of  God.  What, 
then,  we  ask,  is  this  power  and  virtue?  Either  it  is  God 
Himself,  or  it  is  different  from  God — that  is,  stripping  it 
of  all  rhetorical  drapery,  it  must  be  either  an  attribute,  an 
accident,  or  quality  of  God;  or,  it  is  a  substance  or  some- 
thing different  from  God.  When  the  justice  of  God,  the 
wisdom  of  God,  and  other  perfections  of  the  Divine  Being 
are  spoken  of,  we  do  not  deem  it  necessary  to  resort  to 
the  rules  of  rhetoric  to  understand  the  meaning  of  such 
phrases,  no  one  dreams  t'^at  there  is  any  thing  more  meant 
than  that  such  are  the  perfections  or  attributes  of  God. 
That  personification  obtains  in  reference  to  the  most  of 
them,  we  will  not  deny,  but  no  one  is  at  a  loss  to  under- 
stand the  manner  in  which  this  figure  of  speech,  in  such 
cases,  is  employed.  When  a  quality  or  attribute  is  personi- 
fied, that  is,  when  personal  actions  are  ascribed  to  qualities, 
the  implied  idea  always  is,  that  it  is  by,  or  in  accordance 
with,  such  particular  qualities,  that  some  personal  ageut 
performs  such  particular  actions.  This  is  the  plain  and 
common  understanding  among  men  in  this  use  of  prosopo- 
poeia. To  ascribe  personal  actions  to  qualities  in  any  other 
way,  is  absolutely  unintelligible.  Now,  to  apply  these 
remarks  to  the  sul)ject  before  us.  When  we  personify  the 
power  of  God,  the  virtue  of  God  is  too  utterly  vague  an 
idea  for  us  to  grasp — we  mean,  if  we  mean  any  thing  at 
all,  that  God,  that  is  some  intelligent  personal  agent,  by  or 
according  to  His  attribute  of  power,  performs  the  actions 
spoken  of,  so  that  ultimately  we  identify  God  and  His 
power.  If  we  do  not,  then,  must  we  make  God  and  His 
power  to  be  different.  We  here  again  give  the  Unitarian 
his  choice,  and  propose  to  bring  his  explanation  of  the 
Spirit,  as  being  the  power  of  God  personified,  to  the  test 
of  common  sense,  as  the  interpreter  of  some  passages  of 
scripture.     We  shall  not  consent  to  his  escaping  from  the 


CHAP.  III.  OF  THE  SPIRIT-  29 

dilemma  into  which  we  design  to  place  him,  by  alleging 
that  the  power  of  God  is  rather  a  Tnode  of  action,  or  of 
inaiiifesting  action.  A  mode  of  God^s  actions,  is  but 
another  phl-ase  for,  God  acting  after  a  pariicidar  man- 
ner. The  truth  is,  we  cannot,  in  our  ceneeptions,  separate 
the  power  of  God  from  God  himself.  Are  then,  the  Spirit 
of  God,  that  is  his  power  and  God  Himself,  identical?  What, 
therefore,  can  we  make  of  such  passages  as  the  following? 
*'Howbeit,  when  the  Spirit  of  truth  is  come,  he  will  guide 
you  into  all  truth;  for  he  shall  not  speak  of  Himself;  but 
whatsoever  he  shall  hear,  that  shall  he  speak /'^  The 
Spirit  is  here  represented  as  speaking,  but  not  speaking  of 
himself,  as  hearing,  and  speaking  what  he  hears.  On  the 
supposition  of  the  distinct  personality  of  the  Spirit,  this 
is  all  plain  and  perfectly  intelligible,  and  what  man  of  com- 
mon sense  would  not,  on  the  very  reading  of  this  passage, 
most  naturally  thus  suppose?  It  is  stretching  personifica- 
tion much  too  far,  to  represent  a  quality  or  attribute,  as 
speaking  and  hearing,  and  not  speaking  of  itself. 

But  say  that  the  Spirit  is  the  power  of  God,  and  substituting 
this  phrase  for  the  other,  let  us  see  what  we  shall  have? 
Surely  this  is  lawful,  and  we  shall  find,  as  the  judicious  Leslie 
has  remarked,  that  "there  is  nothing  better  to  confute  a 
Socinian  than  plainly  to  set  down  hi^ paraphrase  and  shew 
how  it  fills  the  words  of  the  text.''^  When  the  power  of  God 
is  come,  the  power  of  God  will  guide  you  into  all  truth, 
for  the  power  of  God  will  not  speak  of  the  power  of  God, 
but  whatsoever  the  power  of  God  shall  hear,  that  shall  the 
power  of  God  speak.  Is  not  this  absolute  nonsense?  Now 
this  power  of  God  is  either  God  Himself,  or  it  is  not.  If 
it  is  God  himself,  as  must  be  the  case,  if  it  is  the  one  per- 
sonal God  operating,  then  have  we  this  absurdity  and  con- 
tradiction, that  God  does  not  speak  of  Himself,  but  hears 
what  Christ  says,  and  speaks  that — thus  God  the  Father  is 
1  John,  xvi.  13. 


30  iiiF.  i'r;RS(>NAi.ir\  chap,  in 

made  reporter  from  Christ  the  image,  the  latter  dictating, 
and    the   former   repeating.      Yet   Christ  says,  *'the   word 
which  yc  hear  is  not  mine,  but  the  Father's  which  sent 
?/?.e,"^  exactly  tlie   reverse  of  the   Unitarian   explanation. 
Equally  absurd  and  contradictory  is  the  following  declara- 
tion of  the  Saviour,  according  to   this   explanation  of  the 
Spirit  of  God:   "But  the  Comforter,  which    is   the   Holy 
Ghost,  whom  the  Father   will   send  in   my  name,  he  shall 
leach  you  all   thinp;s.""    That  is,  according  to- the  Unita- 
rian paraphrase:  The   power  of  God,  which  is  the  power 
of  God,  whom   the   power  of  God    (for  the  supposition  is 
that  God  and   His  power  are    identical)  will  send  in  my 
name,  this  power  of  God  shall  teach  you  all  things.     Then 
God  sends  himself,  and  that  in  the  name  of  (i.  e.  commis- 
isioned   hy  or   from)  Christ.     And  yet   Christ  says,  *']3ut 
when  the  Comforter  is  come,  whom  Iioill  send  unto  you 
from  the  Father,  even  the  Spirit  of  truth  which  proceed- 
cth  from  the  Father,  he  shall  testify  of  me,"^  exactly  the 
reverse  oi'  the  Unitarian  explanation.      But  this  last  quota- 
tion  must  itself  be  subjected  to  the  paraphrastic  alembic. 
But,  when  the  power  of  God  is  come,  whom  I  will  send 
unto  you  from  the  power  of   God,  (the  supposition  still 
being,  that   God   and   llis  power   are  identical)   even   the 
power  of  God  which  jiroceedeth  from  the  power  of  God, 
this  power  of  God  shall  testify  of  me.     The  power  of  God 
•sent  by  Christ  from  the  power  of  God !   The  power  of  God 
proceeding  from    the   power  of  God!!   Is  there  any  thing 
more  incomprehensible  in  tiie  whole  mystery  of  the  Tri- 
une God?  nay,  rather  let  us  ask  can  we  conceive  of  greater 
absurdities?  Other  passages  might  be  quoted,  which  would 
be  found  to  be  rendered  just  as  unintelligible,  and  nonsen- 
sical, by  applying  the  Unitarian   paraphrase,  as  the  fore- 
going, but  these  may  suflice.     We  remark,  however,  that 
if  the  power  of  Qoi\  be  the   same  witli   God  Himself,  ac- 
1  John,  xiv.  2t.  2  John,  xiv.  2'>.  T.^John.  xvi.  !.,> 


CHAr.  III. 


OF  riiE  sriRiT.  31 


cording  to  the  terms  of  the  supposition,  then  is  the  Spirit 
of  God  (for  the  Spirit  of  God,  according  to  the  Unitarian, 
is  the  power  of  God)  the  same  with  God — God  Himself — 
the  very  God.  This  is  the  result  to  which  the  adoption  of 
the  first  alternative  leads.  What  then  are  we  to  make  of 
those  passages  where  they  are  distinguished? 

But,  perhaps,  the  other  is  preferred.      Be  it  so  then,  and 
let  it  be  fairly  understood,  that  by  the  power  of  God,  that 
is  Mis  Spirit,  is  meant  something  different  from  God.      It 
cannot  be    an  attribufe  of    God  personified  or   not  per- 
sonified, nor  can   it  be  a  mode  of  God's  agency,  for  then 
must  it  be,  as  we  have  already  seen,  God  Himself,  it  being 
a    sort  of    axiom    among  divines  that  the   attributes   or 
properties  of  God  are   God.      What  then  is  it?  Must  we 
he  compelled  to  travel  through  the   endless  detail   of  hy- 
potheses which  men   have  framed  on  this  subject?  Their 
number  and  variety  are  proof  that  they  have  nothing  solid 
and  satisfactor3>  among  themselves.     Let  them  once  depart 
from  the  plain  scriptural  declaration  that  the  three  in  Hea- 
ven,   distinct  and    separate  persons — Father,    Word    and 
Spirit,  are  One  essence,  and  they  arc  afloat  immediately  on 
a  wide  and  boundless  ocean  of  conjecture,  where,  though 
they  may  think  themselves  to  be  "ever  learning,'^  they  are 
'^never  coming  to  the  knowledge  of  the  truth."     There  is 
only  one  among  them  all  that  we  deem  worthy  of  notice, 
viz.,  that  the  Holy  Spirit  is  Xhe^.  gift  of  God.     But  here  we 
are  again  perplexed  with  doubt  and  uncertainty.     W^hat  is 
that  gift?  One  tells  us  the  power  of  working  miracles  im- 
parted to  the  apostles  and  early  Christians: — another,  the 
power  of   preaching   the   gospel   with   success,    given   to 
Christ  and  his  disciples: — another,  any  power,  whatever, 
even  so  low  as  skill  in  a  mechanical  art,  as  in  the  instance 
of  Bezaleel,  whom  tlie  Lord  ^'filled  with  the  Spirit  of  God, 
in  wisdom,    and  in  understanding,  and  in  knowledge,    and 
in  all  manner  of  workmanship,  to  devise  cunning  works. 


32  THE  PERSOxNALITY  CHAP.   Ill, 

to  work  in  gold,  and  in  silver,  and  in  brass,  and  in  cutting 
of  stones  to  set,  and  in  carving  of  timber  to  work  in  all 
manner  of  workmanship.'^^  Knowledge,  wisdom,  skill, 
and  ability,  to  do  something  or  other  of  consequence,  are 
these  the  Spirit  of  God?  We  presume  it  is  admitted  by  our 
opponents.  Assuredly  we  do  not  wish  either  to  misunder- 
stand or  misrepresent  them.  Well,  then,  whose  is  the 
skill  and  ability  or  the  power?  Is  it  God's?  By  no  means; 
for  the  supposition  is  that  the  Spirit  of  God  is  something 
different  from  God.  It  must  then  be  that  of  the  individual 
who  has  received  the  gift.^    Now  let  us  bring  this  idea  to 

1  Exod.  xxxi.  3 — 5. 

2  We  confess  ourselves  utterly  unable  to  understand  even  tliose  Socinia?i 
writers  who  seem  to  have  been  aware  of  the  diiticulty  under  which  we 
labor,  of  determining- ^rmse/z/  what  is  tlie  Spirit,  according-  to  their  scheme, 
and  who  have  undertaken  to  explain  themselves  much  more  minutely  than 
most  of  our  modern  Unitarians-  We  subjoin  an  extract  from  J.  Crellius, 
the  CoryphcEus  of  Socinians,  who  attempts  to  illustrate  his  views  of  the 
Spirit  of  God,  by  magnetic  attraction,  and  the  influences  of  the  stars  upon 
terrestrial  bodies,  the  seminal  virtue  of  plants,  the  notions  prevalent  in  his 
day  about  the  animal  spirits,  the  fruit  of  the  tree  of  knowledge,  light,  heat, 
color,  odor  and  what  not.  If  electricity  had  been  as  well  understood  in 
his  day,  as  it  is  now,  it  would  have  afforded  him  a  much  better  idea  of  h'cs 
Holy  Spirit  than  all  the  rest  put  together.  He  could  not  have  desired  a 
fitter  illustration  of  the  virtue  which  went  out  of  Christ,  according  to  his 
view  of  it,  than  the  electrical  state  of  one  on  the  insulated  chair.  The 
truth  is,  that  if  he  has  any  distinct  conceptions  at  all  on  the  subject,  they 
are,  that  the  Spirit  is  an  emanation  from  God,  which  can  be  accumulated 
and  concentrated  in  a  creature,  so  as  that,  like  the  radiation  of  heat,  that 
creature  shall  give  out  the  virtue  Vv^hich  originally  was  derived  from  God. 
Non  est  autem  mirandum,  ex  efficacia  divina  quoe  in  Christo  habitavit, 
quoeque  a  virtute  d\\\\VA. promanavityiiernva  aliam  virtutem  atque  efficaciam 
quodam  modo  manasse.  Nihil  enim  prohibet  quo  minus  ab  eo  calore,  quern 
calor  ignis  in  alio  subjecto  excitaverat,  iterum  vis  aliqua  in  alia  corpora  di- 
manet,  etiniis  sese  exerat  et  quidem  tanto  major,  quanto  major  est  ille  ipse 
calor,  qui  ab  igne  proxime  fuerat  profectus.  90, —  asserltur  Christum  dis- 
cipulos  suos  baptizaturum  spiritu  sancto  et  igne,  hoc  est  spiritu  sancto  qui 
eft  ignis,  seu  vim  habet  similem  virtuti  et  efficacia  ignis.  Hane  autem  for- 
mam  (lingiioe  ignis)  assumere  spiritus  sanctus  non  potuit,  si  suhstantia  aliqua 
per  se  subsistens  non  fuit,  p.  75.     And  yet  elsewhere  he  says,  respondemus 


CHAP.  III.  ^^'  THE  SPIRIT.  33 

the  test  of  a  few  plain  passages  of  the  sacred  scriptures. 
*-They  of  the  circumcision  which  believed  were  astonished, 
as  many  as  came  with  Peter,  because  that  on  the  Gentiles 
also  was  poured  the  gift  of  the  Holy  Ghost. ^^^  Why  did 
they  not  say  the  Holy  Ghost,  for  that  was  the  gift,  and 
thus  relieved  the  Unitarian  paraphrast  who  must  read  it 
the  gift  of  the  gift,  or  the  power  of  the  power,  or  the  skill 
of  the  skill,  or  something  else  equally  absurd.  He  cannot 
say  that^?y?,  here  denotes  the  act  of  giving,  or  God's  grant, 
for  that  is  denoted  by  the  previous  expression  poured:  it 
must  denote  the  skill  or  ability,  whatever  it  was,  conferred 
upon  the  Gentiles.  But  that  very  ability  or  skill  is  the 
Holy  Spirit,  as  the  Unitarian  affirms.  There  is  no  relief 
for  him.  He  must  speak  absurdity.  Let  us  try  him  with 
another.  '*God  also  bearing  witness  both  with  signs  and 
wonders,  and  with  divers  miracles,  and  gifts  of  the  Holy 
Ghost,  according  to  his  oivn  (the  Holy  Ghost's  own)  wdll.'* 
The  gifts  are  the  ability  imparted  as  in  the  former  case; 
but  it  is  not  the  power  of  working  signs  and  wonders  and 
miracles,  for  this  is  distinguished  from  it.  It  must  then 
denote  some  other  abilities  and  skill.  Whatever  they  are, 
liowever,  they  are  the  Spirit;  and  here  again  is  the  same 
absurdity.  Our  readers  who  are  not  acquainted  with  the 
Greek,  need  to  be  told  that  even  may  sometimes  be  used 
for  and,^  so  that  the  gifts,  wonders,  &c.  are  the  same,  ac- 
cording to  our  paraphrast  even  the  ^*gifts"^  being  only  the 

spirltum  sanctum  quidem  perse  et  (ut  in  scholis  loquuntur)  abstracte  sump- 
tum,  qualitatum  revera  esse  non  substantiam,  earn  tamen  qualitatem  in  ma- 
teria quadum  quoe  perse  subsistat  recipi  posse,  et  ei  iter  imprimi  ut  per 
earn  deferatur  eo  quo  a  Deo  destinetur  et  homini  communicetur,  p.  80,  81. 
We  candidly,  confess  this  to  be  beyond  our  philosophy — a  quahty  subsisting; 
by  itself,  distinct  from  substance  and  yet  not  a  substance!  And  this  utterly 
unintelligible  theory,  after  all,  is  the  Socinian's  Spirit  of  God. —  Trad,  de-  Sp. 
Sand.  J.  Cbellio  Fra^tco. 

1  Acts,  X.  45.  2  Ileb.  ii.  4.   auTcv. 

3  The  reader  acquainted  with  the  origina],  may  see  examples  of  this 
sort  in  Matt,  x.  30:  xv.  16,     John,  vii.  19:  xv.  20:  Rev.  ii.  13. 


34  THE  PERSO.VALITY  CHAP.    III. 

general  classification.  But  this  will  not  do,  for  the  sigiis 
andioonders,  &c.  which  the  skill  or  ability  of  Christians 
EFFECTED,  are  his  Holy  Ghost.  And  still  more  is  he  em- 
barrassed for  the  Apostle  says,  these  wonders, &c.  are  God's 
testimony — God  hearing  witness^  that  is,  God  Himself 
speaking  as  it  were  in  these  very  things.  Mere  human 
skill  or  ability,  that  is,  the  skill  or  ability  of  a  man^  can 
never  be  God  witfiessing.  If  the  apostles  had  worked 
miracles  by  their  oivn  skill  or  ability,  it  would  have  been 
no  proof  that  Christianity  was  from  God.  But,  if  these 
miracles  were  wrought  bi/  the  direct  agency  and  mighty 
power  of  God,  there  can  be  none  better.  This  the  apostle 
says  was  the  fact,  signs,  wonders  and  divers  miracles  were 
wrought  by  God.  They  cannot,  then,  be  the  same  with 
the  gifts  of  the  Holy  Ghost.  Our  paraphrast  is  compelled 
to  abandon  his  own  criticism.  It  cannot  help  him.  Nor 
does  his  embarrassment  cease  here,  for  the  apostle  attributes 
distinct  velleity  to  the  Holy  Ghost,  and  these  gifts  are 
imparted  according  to  his  (the  Holy  Spirit's)  own  luill, 
which,  if  it  is  not  as  plain  a  distinction  between  the  power 
or  skill  in  man,  and  the  Holy  Spirit,  and  as  plain  a  testi- 
mony to  the  personality  of  the  Spirit  as  can  be,  we  knov/ 
not  what  can. 

We  invite  our  paraphrast  to  explain  how  Luke,  the 
learned  and  inspired  historian,  can  be  rescued  from  the 
charge  of  speaking  utter  nonsense,  if  the  Unitarian's  Holy 
Ghost,  (viz.  gifts — power  in  men,)  be  what  he  alluded  to 
when  he  said  that  'Hhe  Holy  Ghost  said,  separate  me, 
Barnabas  and  Saul  for  the  work  v/hereunto  I  have  called 
them."^  It  is  natural  to  believe  that  as  an  historian,  and 
writing  an  historical  narrative,  Luke  here  states  simply  a 
a  matter  of  fact.  There  was  no  call  or  occasion  for 
j-hetorical  display.     What  reader  would   not  at 'first  sigh.t 

1  Acts,  xiii.  5- 


CHAP.    III.  OF  THE  SPIRIT.  35 

take  it  for  granted,  that  the  Spirit  was  a  person  when  He 
is  represented  as  speaking — iPiCntioning    two    individuals 
by  name,  and  directing  that  they  should  be  set  apart  from 
the  rest  of  their  brethren  for  a  specific  mission.      But  how 
utterly  astonished  would  he  be  when  told,  you  are  alto- 
gether mistaken;   it  was  these  men's  gifts.      To  personify 
the  power,  or  skill,  or  gifts  of  men  in  this  way  is  a  license 
of  speech  which  the   most  stupid  and  ignorant  could  not 
brook.     Who  ever  heard  of  a  qualify  speaking,  appointing 
its  plenipotentiaries,    directing  as  to  their    commissions, 
and   saying    not  A  B  or  C  D,  but  E  F    and  G  H,  are    to 
be  set  apart  to  this   work?  If  ever  personality  is  implied 
or  can  be,  it  must  in  such  a  case.     It  is  the  very  manner  in 
which  some  of  the  sovereigns  of  earth  would  speak  when 
^bout  to  appoint  their    charge  d'  affaires.     Nor  is    this  a 
singular  instance.     ^*The   Spirit  said  unto  Philip  go  near 
and  join  thyself  to  this  chariot"^ — ^^^  While  Peter  thought  on 
the  vision  the  Spirit  said  unto. him.  Behold  three  men  seek 
thee.    .  Arise  therefore    and  get   thee  down  and   go  with 
them   doubting    nothing,    for  /have  sent    them"^ — "It 
seemed  good  to  the  Holy  Ghost  and  to  us  to  lay  on  you 
none  other  burden"^  — and  **take  heed  therefore  to  your- 
selves, and  to  all  the  flock,  over  which  the  Holy  Ghost  hath 
made  you  overseers" — "Now  when  they  had  gone  through- 
out Phrygia  and  the  region  of  Galatia,  they  were  forbidden 
of  the  Holy  Ghost  to  preach  the  words  in  Asia. "''    Now  in 
ail  these  passages  the  inspired  v/riter,  let  it  be  remembered, 
is  reciting  historical  facts,  and  if  the  Holy  Ghost  is  not  a 
^person  who  is  represented  as  giving  instructions,   as  ap- 
pointing  to  offices,    as   naming    individuals,    and    giving 
direction  as  to  their  movements,  and  expressing  his  coun- 
sels or  will,  we  might,  with  as  much  propriety,   suppose 

1  Acts,  viii.  28.  2  Acts,  x.  19,  20, 

3  Acts,  XV,  28,  4  Acts.  xvi.  6. 


36  THE  PERSONALITY  cHAP.  III. 

Peter,  and  Philip,  and  Barnabas,  and  Saul  to  be  qualities 
too — mere  personifications!  How  ridiculous  would  be  such 
a  speech  as  this!  The  power  or  gift  of  God  said,  that  is, 
Philip's  and  Peter's  skill  and  ability!  it  seemed  good  to 
the  gifts  and  skill  of  the  Apostles.  But  it  cannot  be  the 
skill  and  knowledge  or  will  of  the  Apostles,  for  it  is  added 
*^and  unto  us,^^  dist.i.iguishin;^  their  judginent  ia  the  case 
from  that  of  the  Holy  Ghost.  Shall  we  suppose  that  it 
was  the  skill  and  ability,  the  gifts  of  the  Bishops  of  Ephesus 
which  elevated  them  to  their  stations  or  office?  And  that 
after  the  Apostles  had  preached  in  Phrygia  and  Galatia, 
they  lost  their  skill  and  ability  to  preach  in  Asia?  Yet  such 
absurdities  must  we  believe  if  our  paraphrast  is  worthy  of 
confidence,  who  will  tell  us  that  the  Holy  Spirit  is  not  a 
person — not  God  Himself,  but  something  different  from 
Him,  the  skill  and  ability  or  power  to  do  this  or  that,  which 
He  imparts  to  men. 

But  we  have  not  yet  done  with  him.  The  distinction 
between  the  Holy  Spirit  and  human  wisdom  or  skill,  is 
very  clearly  made  by  the  Apostles  when  describing  the 
qualifications  requisite  for  their  apostolic  office.  ''Where- 
fore,  brethren,"  said  they  to  the  disciples,  "look  ye  out 
seven  men  of  honest  report,  full  of  the  Holy  Ghost  and 
wisdom."^  Were  they  so  stupid  and  incapable  of  speaking 
correctly,  as  thus  to  express  themselves,  if  the  spirit  and 
skill  or  ability  in  men — for  that  in  the  present  instance  is 
the  same  with  wisdom — were  not  perfectly  distinct?  It  is 
saying  very  little  indeed  for  their  "extraordinary  gift  of 
power,"  if  they  talked  in  such  a  confused  and  unintelligi- 
ble manner.  Our  paraphrast  must  vindicate  their  reputa- 
tion, and  shew  that  they  were  not  absolutely  unfit  to 
teach,  notwithstanding  their  "extraordinary  gift  or  power," 
if  they  could  speak  at  this  rate.     And  he  is  particularly 

1  Acts,  vi.  3. 


CHAP.    III.  ^^    l^^E   SPIRIT.  37 

concerned  with  tbat^of  Luke,  scholar  as  he  was,  and  accus- 
tomed to  observe  the  phenonnena  of  matter  and  of  mind, 
who  declares  most  positively  as  an  historical  fact,  that  at 
the  baptism  of  Christ,  "the  Holy  Ghost  descended  in  a 
bodily  shape,  like  a  dove  upon  him."^  We  will  admit 
that  it  is  ill  a  mistake,  to  suppose  as  many  do,  that  the 
Spirals  form,  assumed  on  that  occasion,  was  that  of  a  dove, 
and  that  the  resemblance  which  Luke  notices  regards  only 
the  manner  of  descent.  But  then,  the  Holy  Ghost  de- 
scended in  a  bodily  "shape,  whatever  shape  that  was.  It 
was  some  material  substance.  It  is  only  by  the  assump- 
tion of  some  material  vehicle  or  substance,  that  God  can 
render  himself  visible,  and  it  is  said  by  John  that  on  this 
occasion  ^'he  satv/^  as  it  had  been  before  declared  he 
should  ''see,  the  spirit  descending  and  remaining  on 
him."^  It  was  not,  and  could  not  have  been  an  optical 
illusion,  for  it  was  not  vivid  and  rapid  like  the  lightniag's 

1  Luke,  iii.  22. 

2  John  i.  33. 

The  following  extract  is  given  from  Leslie's  Socinian  controversy,  in 
corroboration  of  the  view  which  has  been  given  in  the  above  passage  in 
relation  to  the  descent  of  the  Holy  Ghost. 

•'It  does  not  appear  that  there  was  any  shape  of  a  dove  at  our  Saviour's 
baptism.  Though  it  is  I  think  ^a  vulgar  error.  For  which  reason  I  will 
speak  a  little  of  it  here.  There  was  a  bodily  sliape  appeared;  else  the  peo- 
ple could  not  have  seen  it.  But  what  was  tlie  shape  or  appearance?  It  was 
a  fire  q{ glory  that  descended  from  Heaven  and  lighted  upon  the  head  of  our 
Saviour.  Bat  how  did  it  light?  Was  it  like  2t.jiash  of  lightnings  quick  and 
transient?  No.  For  then,  in  so  great  a  multitude  the  people  could  not 
have  discerned  for  what  particular ^erso/i  it  was  meant.  Did  it  come  down 
sw'ft  as  a  bird  of  prey  stoops  to  its  game,  like  an  arrow  out  of  a  bow?  Jso. 
It  descended  leisurely  and  hovering  as  a  dove  does  when  it  lights  upon  the 
ground,  that  the  people  might  take  the  more  notice,  and  to  express  the 
overshadowing  of  the  Holy  Spirit.  And  it  not  only  lighted  upon  the  head 
of  our  Saviour,  but  it  a5oc?e  and  remained  upon  Him,  as  it  is  said,  John,  i. 
32,  33. 

Now  ttmt  the  expression  in  the  text,   likf  a  dove,  does   refer  to  this 


3S  ■        'i'H^  PEKSONALITY 


CHAP.    TTI, 


flash.  Its  shape  was  distinctly  seen,  and  its  manner  of 
descent  was  slow  and  hovering,  like  a  dove!  before  it  lights^ 
and  it  rested  and  remained  on  Christ.  Was  it  an  attribute 
of  Deity  assuminga  bodily  shape?  Absurd!  But  our  para- 
phrast  must  be  attended  to.;  it  v/as  *'the  extraordinary 
gift  or  power"  given  to  Christ,  &c.  Strange!  Ability  or 
vskill  in  man  assuming  a  bodily  shape!  Who  ever  heard  of 
such  a  thing?  Who  can  conceive  of  such  a  thing?  It  was 
nat  zn  him  hwion  him.  Monstrous!  what  absurdity! 
Our  readers  will  excuse  us  if  we  detain  these   ''rational 

manner  of  the  descent  of  that  glory  upon  our  blessed  Saviour,  and  not 
the  sliape  of  it,  appeiu-s  from  the  grantmaiical  construction  of  the  words  in 
our  text,  which  is  better  distinguished  in  the  Greek  and  Latin  than  in  the 
English,  where  the  cases  of  nouns  are  expressed  by  particles  and  not  by 
their  termination.  Now  if  these  words,  Itlce  a  dove,  had  referred  to  the 
shape,  then  the  word  c?oi'£  must  have  been  in  the  genitive  case,  the  shape 
of  a  dove.  But  It  is  not  so  either  in  the  Creek  or  Latin.  It  is  said  in  the 
Greeks  t^^^t  the  Holy  Ghost  descended  c-cofxctrix'^  «'<^"  in  a  hodily  appear- 
ance, aa-it  (or  w;  as  the  Cambridge  copy  of  Beza  reads  it)  ^gg/f«gav,  but 
if  it  had  refeiTed  to  the  shape  it  must  have  been  acru  Tn^tgi^ctc  of  a  dove. 
Thus  the  Latin,  descendit  corporali  specie,  sicut  columba.  That  is,  sicut 
columba  descendit.  As  a  dove  descends.  It  can  bear  no  other  construc- 
tion. Btit  if  it  had  referred  to  the  shape,  it  must  have  been  descendit  corpor- 
ali specie,  sicut  columba',  the  shape  q/" a  dove.  Which  is  not  in  our  English. 
It  is  not  said  in  our  English  the  shape  of  a  dove.  But  that  the  Holy  Ghost 
descended  (in  a  bodily  shape)  like  a  dove,  that  is  as  a  dove  descends.  If 
it  had  referred  to  the  shape,  it  should  have  said  i-n  a  bodily  shape,  as  of 
a  dove,  or  like  as  of  a  dove. 

Besides,  if  that  glory  which  appeared  had  been  no  bigger  than  a  dove, 
(which  is  not  to  be  imagined,  when  it  is  said  the  Heaven  was  opened.  And 
the  people  had  taken  so  much  notice,  if  the  appearance  had  been  no  bigger 
than  a  dove,  it  might  have  escaped  the  sight  of  many;  but  suppose  it,)  how 
should  they  know  it  to  be  a  dove,  more  than  any  other  bird  or  thing  of  the 
like  bigness  i*  Especially  considering  that  it  uttered  no  voice,  for  it  is  ex- 
pressly said  that  the  voice  came  from  Heaven,  then  not  from  that  which 
abode  or  remained  upon  our  Saviour. 

I  have  said  thus  much  of  it  because  of  the  too  comi^ion  practice  of  paint- 
ing the  Holy  Ghost  hke  a  dove,  which  gives  countenance  to  the  usage  in 
the  church  of  Rome,  of  painting  God  the  Father  like  an  old  man,  &r  ' ' 
i  eslie's  Dialogues,  iii.  ^ng--''  1 «.  19. 


CHAP.    III.  <^F  THE  SPIRIT.  39 

divines,'' — these  learned  commentators  on  scripture,  to 
examine  thena  a  little  further  as  to  one  or  two  passages 
which,  on  their  principles,  we  find  ourselves  utterly  at  a 
loss  to  know  what  they  can  mean.  The  Apostle  Peter 
asked,  '^Ananias  why  hath  Satan  filled  thine  heart  to  lie 
to  the  Holy  Ghost.''^''^  What!  Lie  to  an  attribute,  a  mere 
personification!  Or  was  it  to  Peter  and  the  Apostles,  vvdiose 
skill  and  discernment,  whose  ability  and  pov.'er,  whose 
'^extraordinary  gift"  Ananias  had'  called  in  question  by 
keepingbackpartof  the  proceeds  on  the  sale  of  his  property? 
Peter  says  ''Thou  hast  not  lied  unto  men  but  unto  God.''^ 
It  could  not  have  been  to  the  gift  itself  which  Peter  and 
the  other  Apostle's  possessed.  We  never  talk  of  lying  to 
men's  talents,  or  skill  or  knowledge.  It  must  be  diperson 
or  percipient  being,  whom  the  liar  intends  to  deceive. 
But  let  the  Unitarian  explain  himself.  This  gift  was  the 
inspiration  of  God  (the  afflatus)  in  the  Apostles,  and 
therefore  was  it  said  that  Ananias  lied  to  the  Holy  Ghost. 
Not  to  notice  the  singularity  of  the  expression  lying  to  an 
inspiration,  or,  the  identity  between  the  gift  and  inspira- 
tion, we  remark,  that  although  the  Spirit  of  God  is  som.e- 
times  put  for  God  Himself,  yet  it  is  rather  daring  to  put  it 
for  an  Apostle.  W^hen  was  Peter  before  or  afterwards 
called  the  Holy  Ghost?  And  how  comes  it  to  pass  that 
lying  to  Peter  was  called  lying  to  God,  especially,  when 
Peter  says  the  lie  was  not  to  him,  but  to  God.  What 
figure  of  speech  can  help  him  here  to  say,  thou  hast  lied 
to  the  Holy  Ghost,  that  is  to  us  Apostles,  who  have  the 
Holy  Spirit  and  inspiration  of  God  in  us?  For  the  suppo- 
sition is,  that  the  Spirit  of  God,  call  it  inspiration  of  God  in 
the  Apostles  if  you  please,  is  something  different  from 
God.  If  it  be  different  from  God,  then  Peter  erred  in 
saying  that  Ananias  lied  to  God.      If  it  be  the  influence  or 

f   Acts,  V.  3.  4, 


40  11^^^^  PERSONALITY'  CHAP.  III. 

agency  of  God  who  inspired,,  then  was  the  lie  indeed  to 
God,  but  that  God,  according  to  Peter's  own  shewing,  is 
the  Holy  Ghost,  and  a  person. 

One  word,  as  we  pass,  on  the  subject  of  inspiration. 
The  sacred  scriptures  are  '^'given  by  inspiration  of  God." 
The  inspiration  of  God,  is  God  inspiring,  revealing  and 
teaching  men  to  speak  and  declare  his  will.  It  is  not  a 
physical  or  metaphorical  afflatus — not  a  boldness  of  speech 
in  reference  to  the  perceptions  or  conceptions  of  the  human 
understanding.  A  Newton  and  La  Place,  possessed  of 
'^extraordinary  gifts,"  endowed  with  superior  talents, 
have  astonished  the  world  with  their  discoveries  in  science, 
and  a  Homer  and  Milton  have  gained  the  admiration  of 
millions  by  the  sublimity  of  their  thoughts,  but  they  cannot 
therefore  be  said  to  have  been  inspired  of  God,  There 
was  nothing  preter-natural  in  their  knowledge  and  lofty 
conceptions.  The  objects  and  subjects  on  which  their 
minds  and  imaginations  were  employed,  all  lay  within  the 
sphere  of  human  observation  and  research.  But  the  inspi- 
ration of  God  taught  its  subjects  things  entirely  unknovv'n 
and  inconceivable  to  man,  as  Paul  says/  and  as  we  shall 
have  occasion  to  see  more  fully  in  the  succeeding  chapter. 
It  was  God  Himself,  in  some  mysterious  way,  giving  infor- 
mation to  the  minds  of  the  prophets  and  other  sacred 
writers,  on  themes  and  matters  beyond  the  sphere  of  hu- 
man ken.  But  this  very  thing — this  very  God-inspiring, 
the  Apostle  Peter  says,  is  the  Holy  Ghost.  '^But  holy 
men  of  God  spake  as  they  were  moved  by  the  Holy. 
Ghost. ''2  It  is  not  the  effect  wrought  in  their  minds — 
not  their  actual  knowledge  which  constituted  their  inspi- 
ration ;  but  the  direct  agency  of  God  in  giving  that 
knoivledge.  It  is  this  divine  agency  which  identifies  in 
our  minds  this  knowledge  with  God,  as  we  cannot  separate 
the  agency  of  God  exerted  in  the  comniunicaiion  of  this 

?  X  Cor.  ii.  7— 10.  2  2  Peter,  i.  21. 


CHAP.  III.  OF  THE  SPIRIT.  4i 

knowledge  from  God  Himself.  And  it  is  that  same  divine 
agency  which  gives  to  the  sacred  scriptures  all  authority 
and  infallibility,  demanding  our  full  and  unwavering  assent, 
as  to  the  very  word  of  God.  It  w^as  as  such  the  Apostle 
Paul  declares  tiie  converts  at  Thessalonica  received  the 
gospel  preached.  *-The  word/''  says  he,  '^vhich  ye  heard 
of  us,  ye  received  it,  not  as  the  ivord  of  men,  but  as  it  is 
vi\  truth  the  ivord  of  God.^^^  But  this  same  Apostle  else- 
where, as  explicitly  as  above,  attributes  the  inspiration  of 
tiie  sacred  writers  to  the  agency  of  the  Holy  Spirit. 
^'Now  we  have  received,  not  the  Spirit  of  the  world,  but 
the  Spirit  which  is  of  God;  that  we  might  know  the  things 
that  are  freely  given  to  us  of  God.  Which  things  also  we 
speak,  not  in  the  words  which  man's  wisdom  teacheth, 
but  which  the  Holy  Ghost  teacheth."-  From  all  which 
the  follow^ing  positions  may  unquestionably  be  maintained, 
viz.,  that  the  inspiration  of  the  Apostles  and  sacred  writers 
is  not  the  knowledge  or  wisdom  possessed  by  the  men 
themselves  ;  that  it  is  knowledge  communicated  directly 
and  preternaturally  by  God  Himself  to  the  minds  of 
the  Apostles,  &:c.;  and  that  this  God  is  the  Holy  Spirit. 
To  this  conclusion  we  are  inevitably  led  by  all  who  admit 
that  the  inspiration  spoken  of  in  the  sacred  scriptures 
was  through  the  direct  and  preternatural  agency  of  the 
Divine  Being  on  the  minds  of  the  Apostles — impressing  as 
it  were  with  the  seal  of  entire  and  infallible  certainty  all 
the  communications  made  through  them. 

But  from  it  the  Unitarian   seeks  to  escape  by   denying 
such  inspiration.     Hear  Dr.   Priestley — ^'The    scriptures 
were   written   ivithout   any  particular  inspiration,  by 
men  who  wrote  according  to  the  best  of  their  knowledge.  "^ 
Hear  a  later  writer  of  the  same  school,  ^'They,  the  scrip- 

1  1  Thess.  ii*  1:1  2  1  Cor.  li.  12,  13. 

3  triestley'sHistpry  of  Early  Opinions,  vol.  iv.  pp.  4,  5. 

6 


42 


THE  PERSONALITY  CHAP.  III. 


tures,  are  not  themselves  the  word  of   God/  nor  do  they 
ever  assume  that  title-/  and  it  is  highly  improper  to  speak 
of  them  as  such,  as   it  leads  inattentive  readers  to  suppose 
they  are   written  under  a  plenary  inspiration,    to  tvhick 
they  make  no  pretensions.''^    We  reserve  a  more  minute 
examination   of  such   a  denial   to  the   next  chapter.      At 
present  we  only  remark,  that  if  the  Unitarian  view  of  this 
subject  be  correct,  it  is  folly  to  talk  of  inspiration  at  all. 
There  is,  in  fact,  no  such   thing.      All   human  knowledge, 
all   discoveries  of  human    reason  are  alike  an   inspiration. 
Why  then   call    any    thing    an    inspiration  of  God^    by 
way  of  distinction?  Wliy  use  the   word  at  all?    Talk  not 
about  a  particular  inspiration  and  a  plenary  inspiration. 
We   cannot  understand  you:    most  unquestionably  some- 
thing more  is  meant  than  the  general  agency  of  God  in  the 
support  of  their  mental  powers,  which  they  had  in  common 
with  all  rational  beings,  when  it  is  said  that  'Hhe  holy  men 
of  old  spake  as  they  were  moved  by  the  Holy  Ghost,''  and 
that  * 'all  scripture  is  given  by  inspiration  of  God.  "^    If  not 
the  scriptures  are  pre-eminently  calculated  to  deceive. 

The  above  remarks  are  made  to  guard  against  an  evasion 
of  the  argument  for  the  personality  of  the  Spirit,  urged 

1  The  reader  may  make  his  own  comments  on  such  assertions,  when  he 
has  referred  to  Heb.  iv.  12:  2  Cor.  iv.  2:  1  Thess.  ii.  13. 

2  Belsham*s  Rev.  of  Wilberforce,  &c.  Letter  1. 

3  2  Tim.  iii.  16.  '7rcL(TAyg^ct<^y)  6eo7rvgv?oc  axi  ui<^i\tfAGQ.  Every  Greek  scholar 
mast  see  that  there  is  an  elipsis  here  which  must  be  supplied  by  inserting  the 
copula  of  existence  £f/v  either  before  QtoTvivso^  And  a>pi\i,uoc  both  in  the  trans- 
lation in  our  English  bibles,  or  before  BioTrvivcog  only,  according  to  some  of 
the  Latin  tianslations,  or  by  inserting  the  words  »  ta-rtv  after  x^cLipn  according 
to  Beaiisohre,  Tonie  ecriture  qui  est  impirce.  Whatever  method  of  supply- 
ing the  ellipsis  however,  is  adopted, it  does  not  invalidate  the  assertion  which 
claims  inspiration  for  the  sacred  scriptures,  thotigh  we  much  prefer  that  of 
the  Trench  commentator,  as  being  most  consonant  with  the  Apostle's  design, 

and  assuming  it  as  fact,  that  some  writings — the  writings  of  the  holy  men 
of  God,  are  inspired,  (fiso^rvevfo?)  in  this  thing  difiering  essentially  from  any 
writings  of  men. 


CHAP.  III.  OF  THE  SPIRIT.  43 

from  Ananias'  lying  to  the  Holy  Ghost.  The  inspiration 
of  the  apostles  was  the  direct  preternatural  agency  of 
God  in  their  u.inds  making  known  the  truth  to  them 
luith  infallible  certainty.  On  no  other  supposition  can 
Ananias  be  said  to  have  lied  to  God.  But  our  Unitarian 
paraphrast  maintains  that  inspiration  is  not  God  operating: 
but  something  distinct  and  different  from  God.  Thus 
does  he  make  Peter  lie  most  egregiously,  in  endeavoring 
to  convict  Ananias  of  falsehood!!!^ 

There  is  yet  anothxsr  passage  on  which  we  desire  to  ex- 
amine the  Unitarian  comment.  ^'When  they  shall  lead  you 
and  deliver  you,"  said  the  Saviour  to  his  disciples,  'Hake 
no  thought  beforehand  what  ye  shall  speak,  neither  do  ye 
premeditate;  bu-t  whatsoever  shall  be  given  you  in  that 
hour,  that  speak  j^e:  for  it  is  not  ye  that  speak,  but  the 
Holy  Ghost. ^^^  Hero  the  Saviour  evidently  distinguishes 
between  that  which  might  have  been  excogitated  by  the 
disciples,  and  something  to  be  impressed  on  their  minds, 
or  communicated  suddenly  to  them,  from  some  source 
foreign  from  themselves.  ''Not  i/e;"  "but  the  Holy 
Ghost."  If  by  the  Spirit  is  meant  the  "extraordinary 
power  or  gift" — the  skill  or  abilit)^  of  the  apostles^  then 
does  the  Saviour  actually  speak  unintelligibly  and  falsely. 
It  was  the  disciples  that  spoke.  There  was  no  communi- 
cation made  to  them;  the  very  thing  that  they  should 
speak  was  not  give?!  to  them;  but  by  virtue  of  iheiv  gifts 
a pM  skill  it  was,  at  the  moment  excogitated  by  them.  If 
this  was  his  meaning,  did  he  not  actually  deceive  as  well 
as  speak  unintelligibly?  For  who  upon  hearing  such  lan- 
guage would  not  have  understood  him  as  assuring  them, 
that  some  communication  should  be  made  directly  to  their 

1  Our  readers  perhaps  will  be  surprised  if  we  tell  them  that  rather  than 
abandon  their  filse  and  ruinous  notions,  far  greater  liberties  tlian  this  have 
been  taken  with  Peter's  conduct  in  this  transaction. — See  Kuinoel adlvc 

2  Mark.  xiii.  11 


44  '^^^'^^  VERSOXAIJTY  CKAP.    III. 

minds,  by  that  glorious  personal  agent  wiioni  He  called  the 
Holy  Ghost?  "Take  no  thouf;ht  beforehand  what  ye  shall 
speak,  neither  do  ye  preineditate — whatsoever  shall  be 
,s;iven  yon,  that  speak,  for  it  is  not  ye  that  speak  but  the 
Holy  Ghost. "^  Extraordinary  language,  indeed,  if  all  he 
meant  was  ''do  not  be  solicitous  about  answering  your 
enemies,  your  talents  and  skill,  your  extraordinary  gifts 
will  suggest  to  you  instantaneousl}^  what  to  say!"  The 
idea  of  Dr.  Bancroft,  that  the  Holy  Ghost  denotes  only 
the  means'^  of  intellectual  and  moral  improvement,  is  too 
litter]}^  ridiculous  to  deserve  serious  attention.  It  cannot 
at  all  apply  here.  It  is  even  viore  absurd  than  the  suppo- 
sition, that  the  Saviour  means  the  actual  illumination  of 
his  disciples,  or  their  minds  actualhj  improved.  The  sup- 
position all  along  is  that  the  Holy  Ghost  is  sometliing  dif-' 
ferent  from  God.  Here  it  cannot  mean  the  disciples  for 
it  is  distinguished  from  them.  If  it  is  these  extraordi- 
7iary  gifts  or  the  tneans  of  improvement  they  had,  then 
it  may  be  any  thing,  or  nothing,  just  as  you  please!  We 
candidly  confess,  that  from  such  instructors  we  cannot 
learn  what  it  means,  and  if  they  are  to  be  our  guide,  we 
must  abandon  the  study  of  the  scriptures  in  utter  despair 
of  ever  getting  any  distinct  and  intelligible  idea,  wliatever, 
from  them.  No  wonder  that  these  learned  divines  are  so 
perplexed,  and  talk  so  contemptuously  of  the  sacred  scrip- 
tures and  their  inspired  penmen.^ 

1  Mark,  xiii,  11. 

2  «'These  terms  (Spirit,  Spirit  of  God,  Holy  Ghost)  are  all  used  in  tlie 
bible  to  express  the  means  with  which  God  has  been  pleased  to  favor  men, 
to  enlighten  their  minds  and  improve  their  dispositions." — Bancroft's  Ser- 
■r)ions,p.  87. 

3  We  give  a  few  specimens.  The  Evang-clical  histories  contain  gross 
and  irreconcilable  contradictions. — Evansoyi's  dissonance,  "p.  1. 

I  think  I  have  often  shewn  that  the  apostle  Paul  often  reasons  inconclu- 
sively,— Priestley's  His.  Cwrup.  Christ,  vol.  ii.  p.  570. 

Like  other  men  they  were  subject  to  prejudice,  and  m'g-ht  be  liable  to 


CHAP,  III.  ^r  THE  srmiT.  4o 

One  more  passage  and  we  liave  done.      *'AU  manner  of 
sin  and  blasphemy,"  said  the  Saviour,  '-shall  be  forgiven 
unto  men:   but  the  blasphemy  against  the  Holy  Ghost  shall 
not  be  forgiven  unto  men.''^    Sin  against  God  may  be  for- 
given, but  not  against  the  Spirit.    But  if  this  Spirit  is  skill 
and  ability  in  men,  ^'the  extraordinary  gift  or  power"  be- 
stowed on  Christ  and  the  apostles,  what  then  gave  such  a 
sacredness  to  them?  Were  they  more  holy  than  God?  Did 
their  gifts  and  powers  render  them  superior  to  God?    Or 
did  He  feel  more  indignant  with  those  that  spoke  against 
them,  than  with  the  bold  blasphemers  of  Himself?  But 
here  our  learned  commentator  will  tell  us,  that  the  Holy 
Ghost  does  not  mean  the  apostles'  gifts  or  ability,  but  the 
power  of  God.      Strange!  What  a  vague  thing  this  Spirit 
is!   It  is  ever  eluding  our  grasp,  like  some  ignis  fatinis. 
■  We  can  never  be  sure  that  we  have  his  meaning.     This 
moment  it  is  power  in  the  apostles,  the  next  it  \s  power 
in  God,     But  let  it  be  so.     What  does  the  Saviour  mean? 
Can  it  be,  that  he  means  to  say  a  man  may  blaspheme  God 
Himself-— with  one  breath  speak  against  his  whole  Being 
and  attributes,  and   yet  may  be   forgiven,  but  that  if  he 
speaks  specially  against  His  power,  there  is  no  forgiveness 
for  such  blasphemy?  Why  should   he  be  more  tenacious 
and  jealous  of  his  power  than  of  other  of  his  perfections? 
And  why  so  indignant  when  that  is  singly  spoken  against, 
but  ready  to  forgive  though  it  be  blasphemed  along  with 
others?  Is  there  not  something  monstrously  absurd  in  the 

adopt  a  hasty  and  ill-grounded  opinion  concerning  things  which  did  not  fall 
within  the  compass  of  their  knowledge.— Pms^^'^  His.  early  Opinion^^, 
vol.  iv.  pp.  4,  5.       • 

The  epistle  to  the  Hebrews  is  said  to  contain  "some  far-fetched  analog.es 
and  inaccurate  reasonings.— /m;3roi'e^  version  of  the  New  Testament,  p.  531.  ^ 

We  are  very  free  to  say,  that  our  views  of  the  nature  of  the  sacred  wri- 
tings, and  of  the  use  we  are  to  make  of  them  differ  from  those  of  our  or= 
thodox  hvitiXweji.— Unitarian  Miscellany,  Sept.  182K  p.««. 
Mat.  xii.  31, 


46  THE  PErxSONALiTY  CHAP.   III. 

idea?  Would  we  not  be  disposed  to  laugh  at  that  man  as 
a  very  idiot  (we  speak  with  reverence)  who  should  say — 
you  shall  not  speak  against  my  power — you  may  blaspheme 
line,  speak  against  my  whole  character  and  my  power  too, 
as  much  as  you  please,  along  with  my  other  virtues  and 
faculties,  and  I  will  forgive  you,  but  if  you  say  a  word 
against  my  power  alone,  it  shall  never  be  forgiven?  Oh, 
exclaims  our  commentator,  you  are  greatly  mistaken.  By 
the  Spirit  of  God,  is  not  meant  the  power  of  God  merely, 
hut  God  Himself.  It  is  a  mere  Hebraism,  as  when  we  are 
required  not  to  *^grieve  the  Spirit  of  God,"  it  is  God  Him- 
self that  is  meant.  We  object  to  this  evasion  here.  The 
supposition  is  tliat  the  Spirit  of  God  is  different  from  God, 
not  God  Himself. 

We  have  already  disposed  of  the  explanation  attempted 
in  the  supposition  that  God  and  the  Spirit  are  identical. 
But  let  us  see  whether  either  supposition  will  help  him. 
'The  Spirit  is  God  Himself  Then  the  text  asserts  palpa- 
ble falsehood,  v^ll  77ianner  of  sin  and  blasphemy  shall  be 
forgiven  to  men;  but  the  blasphemy  of  God  shall  not.  Is 
not  blasphemy  one  sort  of  sin?  Indeed  such  an  explanation 
is  no  better  than  saying  it  shall,  and  it  shall  not.  The 
Spirit  and  God  then  are  not  identical.  But  it  is  alleged 
the  Spirit  is  different  from  God,  as  a  man's  spirit  may  be 
said  to  be  different  from  himself,  as  it  is  said  of  the  chil- 
dren of  Isreal  when  they  excited  the  anger  of  Moses,  that 
^'they  provoked  his  spirit, '''  a  very  common  mode  of 
speech.  Are  we  then  to  understand  by  the  Spirit  of  God 
His  irascibility  and  temper?  The  thought  is  too  shocking. 
What  then?  Will  our  paraphrast  say  v/hat?  We  cannot. 
But  v/as  not  the  Spirit  of  Moses,  Moses  himself  in  a  state 
of  excitement!  Or  if  you  prefer  it,  his  meek  spirit,  was  it 
not  Moses  the  meek — Moses  manifesting  meekness,  or  act- 
ing meekly?  What  then  sliould  we  think,  of  such  a  dcclara- 

J   Psslm,  c\]  0.3. 


UHAP.  III.  '^^^  ^'^^^   SPIRIT.  47 

tion?  They   did    not   provoke   IMoses,  bat   they  provoked 
his  spirit;   or  this  other,  you  may  provoke  Moses,  but  you 
must  not  provoke  his  spirit.     Every  one  sees  the  absolute 
absurdity  of  such   nonsense.     And  yet  it  is  precisely  the 
Unitarian  comment,  stripped    of  all  its  learned  and  subtle 
disguise,  on  the  unpardonable  sin.      You   may  blaspheme 
God  and  be  forgiven,  but  if  you  blaspheme  his  Spirit  you 
cannot,  that  is,  (we  shudder  as  we   pen  the  thought)  you 
may  blaspheme  God  with  impunity,  provided  He  is  not  in 
a  state  of  excitement — His  Spirit  is  not  roused,  but  if  that 
should  be  the  case,  there  is  no  hope,  no  forgiveness  for 
vou.      Oh,  where  will  this  wild  and  reckless  expositor  of 
scripture  lead  us?    He  is  not  satisfied  witli  one  absurdity 
after  another,  but  attacks  the  very  character  of  God,  and 
represents  him  as  an   irascible  Being,  merciful  when  not 
excited,  but  when  excited  of  most  im.placable  spirit!   If  we 
have  compelled  him  to  speak  plainly  what  he  means  by  the 
Spirit  of  God,  and  he  has  become  alarmed,  retreating  into 
his  accustomed  and  cherished  vagueness  and   obscurity  of 
speech,  we  can  only  say,  that  whatever  he  here  means  by 
the  Spirit  of  God,  whether  gifts  or  means,  intellectual  and 
moral  improvement,  it  must  be  identical  with  God  Him- 
self, or  he  attaches  greater  sacredness  to  that  which  is  not 
God,  than  he  does  to  Him.     And  if  by  the  Spirit  of  God 
he  means  the  one  personal  God,  he  admits  the  personality 
of  the  Spirit,  but  he  does  it  by  making  the  Saviour  speak 
both  falsehood  and  contradiction. 

We  have  gone  thus  at  length  into  the  examination  of  the 
Unitarian  notions  about  the  Spirit,  that  our  readers  may 
see  how  utterly  vague  and  incomprehensible,  and  subver- 
sive of  the  authority  and  obvious  meaning  of  the  scrip- 
tures, are  their  views  who  deny  His  personality.  They 
liave  no  rallying  point,  no  landing  spot,  but  are  driven  into 
the  utmost  wildness  of  conjecture,  and  become  the  mere 
sport  of  their  unbridled  imaginations  that  moment  they 


4S  '-^'^'^E  PERSONALITY  OF  THE  SlTmT.       cHAP.  Ill 

reject  the  plain  doctrine  of  the  Spirit^s  being  a  distinct  per- 
sonal subsistence  of  the  one  Divine  Nature.  We  have  felt 
the  more  solicitous  on  this  subject,  because  it  forms  the 
very  basis  of  all  future  discussions.  Disprove  his  person- 
ality, and  our  whole  v/ork  is  founded  in  falsehood  and 
elaborated  in  folly.  But  we  have  thrown  ourselves  into 
the  impregnable  fortress  of  divine  truth,  and  we  fear  not 
the  assaults  of  scepticism  and  error.  We  are  fixed  on  the 
eternal  rock,  and  can  thence  hurl  back  on  our  assailants, 
the  envenomed  darts  of  their  hatred  against  the  truth.  Not 
one  inch  will  we  concede.  Every  charge  of  inconsistency, 
absurdity  and  contradiction,  which  they  make  against  us^ 
recoils  with  tenfold  force  against  themselves. 


CHAPTER  IV. 
THE  PERSOT^ALITY  OF  THE  SPIRIT. 

CONTINUED. 


The  more  general  modes  of  evading  the  proof  of  the  Deity  of  the  Holy 
Spirit— His  proper  Deity  asserted— The  general  character  of  proof  to 
be  adduced— Same  mode  of  argument  in  reference  to  the  divinity  of 
Jesus  Christ— An  admission— Proofs,  I.— Certain  works  are  attributed  to 
the  Holy  Spirit,  which  none  other  than  God  can  perform— 1.  Creation— 
2.  The  giving  of  L'^fe—o.  rmpiration—4.  The  resurrection  of  the  dead 
body  and  its  reani)nution— 5.  The  working  of  miracles— 6.  The  power 
of  speaking  in  an  unknown  tongue  and  of  delivering  predictions— r. 
Regeneration— II.  The  very  honor  due  to  God  ascribed  to  the  Spirit— 1. 
His  titles:  the  God  of  Israel:  Jehovah;  the  Lord  of  hosts,  he.  &c. :  the 
Most  High— 2.  His  worship— 3.  Rights  of  sovereignty— III.  The  attri- 
butes of  Deity  are  ascribed  to  Him,  viz.,  Ubiquity,  Omniscience,  Omnipo- 
tence—IV.  The  style  in  wliich  He  is  spoken  of  in  the  sacred  scriptures- 
Unitarian  and  infidel  charges  against  the  doctrine— Thomas  Jefferson's 
sentiments— Texts  that  involve  allusions  and  references  to  three  distinct 
agencies— The  objection  of  mystery  out  of  place— The  charge  of  arith- 
metical contradiction  false— Atheistical  tendency  of  infidelity  and  Un'.ta- 
rianism— I'he  scriptures  our  only  security,  and  that  as  they  are  legiti- 
mately interpreted  by  plain  common  sense. 

The  eternal  Deity  of  the  Holy  Spirit  can  be  much  more 
forcibly  and  conclusively  argued,  after  the  proofs  which, 
in  the  preceding  chapters,  have  been  adduced  of  His  per- 
sonality. For,  that  He  is  frequently,  both  called  God, 
and  spoken  of  as  intimately  associated  with  God — on  a 
perfect  equality  with  that  great  Being  denominated  in  the 
scriptures  the  Father — every  one  who  reads  his  bible 
attentively  must  clearly  perceive.  The  modes  of  evading 
the  proof  of  His  Deity,  are  in  general  two,  and  may  be 
tlislinguished  by  the  epithets  /i?gh  and  loiv^  as  they  were 


50  'I'^IK  PERSONALITY  CHAr.  IV, 

applied  to  different  branv-Jnes  of  Arianism,  and  are  now  to 
those,  in  other  controversies,  who  push  their  principles  to 
their  full  extent,  or  moderately  assert  them.  Some,  with 
the  Arians,  maintain,  that  the  Holy  Spirit  is  a  creature,  de- 
nying His  divinity  in  any  and  every  sense.  While 
others,  with  the  Socinians,  assuming  the  name  of  Uni- 
tarians, prefer  the  idea  that  He  is  a  divine  energy, 
metonymically  denominated  God.  Tlieir  bond  of  union, 
however,  consists  rather  in  what  they  profess  not  to 
believe,  than  in  what  they  do.  For,  denying  his  divine 
nature,  and  maintaining  His  personality,  or  denying  His 
personality,  and  asserting  his  intimacy  with  God,  they 
find  themselves  greatly  at  a  loss,  and  differing  widely  from 
each  other,  as  to  what  He  really  may  be — whether  the 
prince  of  angels,  a  principal  spirit,  a  gift  of  God,  a  power 
of  working  miracles,  a  vis  et  e.fficacia,  a  divine  efficacy, 
or  a  means  of  moral  and  religious  improvement,  &c.  &c. 

Having  in  the  two  preceding  chapters  shewn  that  the 
Spirit  of  God  is  truly  a  personal  agent — that  the  sacred 
scriptures,  in  many  passages,  do  absolutely  speak  nonsense 
and  absurdity  on  any  other  supposition,  we  now  proceed 
to  shew; 

I.  That  the  Holy  Spirit  is  truly  and  properly 
God — POSSESSED  op  the  divine  nature  equally  with 
THE  Father.  To  prove  that  He  is  God,  is  all  that  is  now 
actually  necessary,  for  we  have  already  shewn  that  He  is 
a  person  distinct  from  God — the  Father:  but,  that  the  sub- 
ject may  be  fully  before  our  readers,  we  shall  first  shew 
that  he  is,  in  the  sacred  scriptures,  contemplated  and  spoken 
of  as  truly  God,  and  tlien  notice  some  passages  where  the 
distinction  of  His  person,  from  the  Father  and  the  Son, 
is  clearly  maintained.  Our  readers  will  have  observed^ 
that  in  these  discussions  nothing  has  been  said  in  relation 
to  the  divinity  of  our  blessed  Lord  and  Saviour  Jesus 
Christ.  And  the  reason  is,  because  it  is  deemed  unneces- 
sarv.    Our  subject  does  not  reanire  that  we  should  partiru- 


CHAP.    IV.  ^F  'A'HJ^  SPIRIT.  51 

lariy  discuss  this  topic.  It  is  tht  SpiriVs  wide  and  glori- 
ous range  of  operation  that  we  have  selected  as  our  theme, 
and  with  His  character  that  we  are  principally  concerned. 
The  eternal  pergonal  divine  glory  of  the  Son  of  God,  who 
assumed  human  nature  into  union  with  Himself,  appearing 
and  acting  on  earth  as  the  man  Jesus,  of  Nazareth,  and  yet 
the  Lord  from  Heaven,  we  take  for  granted,  as  it  is  capa- 
ble of  the  most  satisfactory  demonstration,  and  is  a  truth 
which  sparkles  on  every  page  of  the  bible,  there  having, 
from  the  very  beginning,  been  allusions  made  to  the  fact, 
both  of  His  personal  existence,  official  destination  and  cha- 
racter. 

It  may  suffice  here  to  remark,  that  the  very  same  argu- 
ments and  mode  of  reasoning  adopted  in  relation  to  the 
Spirit's  personality  and  deity,  will  as  conclusively  demon- 
strate the  personality  and  divinity  of  Jesus  Christ,  the  Son 
of  God.  The  Word,  the  Logos,  is  a  person,  no  more  a 
jnere  energy  of  wisdom  or  power  than  the  Spirit,  and  that 
<^Word  was  God,  and  the  same  was  in  the  beginning, 
(a  phrase  which  Grotius  admits  to  be  equivalent  in  the 
sacred  scriptures  \V\i\\  from  eternity)  with  God."^ 

In  undertakin"g  to  prove  the  Holy  Spirit  to  be  God,  w^e 
will  readily  admit,  that  it  is  not  enough  to  shew  that  he  is 
called  God,  for  so  are  they  which  confessedly  are  not  God. 
But  if  we  can  make  it  appear,  that  every  thing  distinctive 
in  God,  ^wd  peculiar  to  Him,  or  which  He  claims  exclu- 
sively as  His,  is  attributed  to  the  Spirit,  then  certainly  the 
term  God  must  be  acknowledoed  to  have  more  meanins: 
as  it  designates  Him,  than  when  it  is  appropriated  to  those 
which  by  nature  are  no  gods — yea,  must  be  considered  as 
implying  His  divine  nature,  as  truly  as  it  can  do,  when 
applied  to  the  infinite  and  acknowledged  Supreme.  This 
we  shall  do,  remarking 

L   There  are  certain  works  attributed  to  the  Holy  Spirit 
X  John,  i.  1,  2. 


52  '  'Ifl^  PEKSONALllY  CHAP.   IV. 

which  none  other  than  GoH  can  perform,  and  the  power  of 
doing  which,  it  does  not  appear  has  ever  been  conferred 
upon  a  creature,  1  The  first  that  we  notice  is  creation* 
That  creation  is  a  work  peculiar  to  God  is  plainly  asser- 
ted. **He  that  made  all  things  is  God,''^  says  the  sacred 
word,  and  the  utter  fruitlessness  of  every  attempt  of  man 
who  may  have  vainly  imagined  such  a  power  could  be 
attained,  is  itself  sufficient  to  prove  it  a  work  at  least  super- 
human. The  work  of  creation  is  especially  claimed  by 
God,  as  the  work  of  the  absolute  Lord — Jehovah.  ''Thus 
saith  God  the  Lord  (Jehovah,)  He  that  created  the  heavens 
and  stretched  them  out,  &c.,  lam  the  Lord  (Jehovah,) 
tliat  is  my  name,  and  my  glory  will  I  not  give  to  another.  ^^"^ 
"Hast  thou  not  known?  Hast  thou  not  heard,  the  everlast- 
ing God,  the  Lord  (Jehovah,)  the  Creator  of  the  ends  of 
the  earth. "^  But  this  work  is  attributed  to  the  Spirit. 
*'By  the  word  of  the  Lord  were  the  Heaven's  made,  and 
sll  the  host  of  them  by  the  Spiynt,  (breath;  of  his  mouth.  "^ 
'•by  his  Spirit  hath  he  garnished  the  Heavens."^  "The^ 
Spirit  of  God  hath  made  me.'"^  "Thou  sendest  forth  th}" 
Spirit,  they  are  created."^  The  inference  is  plain.  The 
Spirit  is  God. 

2.  The  givi)ig  of  life  is  another  work  peculiar  to  God. 
He  is  called  "the  living  and  true  God"^  —"the  living 
one,"^  as  possessing  life  essentially  in  Himself,  and  as 
being  the  source  of  life  to  all  animated  creation.  And  the 
power  of  giving  and  preserving  life,  He  claims  exclusively 
as  his  own.  "See  now  that  I,  even  1  am  He,  and  there 
is  no  God  with  me,  (no  creature  or  idol  associated  with 
him  in  this  matter,)  I  kill  and  I  make  alive;  I  wound  and 
I  heal;  neither  is  there  any  that  can  deliver  out  of  ni}'- 
hand."^^  Yet  this  work  is  attributed  to  the  Spirit  of  God. 

1  Heb.  ili.  4.  2  Isaiah,  xlli.  5 — 8.  3  Isaiah,  xl.  28. 

4  Psahn,  xxxiii.  6.  5  Job,  xxvi.  13.  6  Job,  xxxiii.  4. 

7  Psahn,  civ.  30.  8  1  Thess.  i.  9.  9  Bev.  i.  18.  c  <fav 
10  Deut.  xxxii.  39. 


CHAP.    IV.  OF  THE  SPIRIT.  r^s 

^'The  Spirit  of  tl^.c  Almighty  hath  given  me  lite.''^  "It  is 
the  Spirit  that  quickeneth."^  This  subject  will  present 
itself  in  another  chapter  for  a  more  minute  investigation. 
It  is  the  fact  simply  that  we  here  notice  as  of  importance  to 
our  argument.  And  who  does  not  see  that  if  it  is  the 
prerogative  of  God  to  give  life,  and  the  Spirit  actually 
gives  life,  that  Spirit  must  be  God. 

3.  Inspiraiioji  is  a  third  work  peculiar  to  God.  By 
this  we  understand  the  communication  of  the  Divine  mind 
and  will  to  the  minds  of  men,  in  some  immediate  and 
extraordinary  revelation.  It  must  be  obvious  to  every 
one  that  it  is  impossible  for  a  finite  mind  to  search  an  infi- 
nite understanding.  We  know  not  the  thoughts  of  our 
friend  or  neighbour's  breast,  much  less  can  we  know  the 
thoughts  of  God.  The  prophet  declares  explicitly  that 
''there  is  no  searching  his  understanding,"^  and  an  Apostle 
has  sanctioned  the  argument  just  advanced,  '^for  what  man 
knoweth  the  things  of  a  man  save  the  spirit  of  man  which 
is  in  him?  (the  man  himself  alone  knows  his  own  heart,) 
even  so  the  things  of  God  knoweth  no  man,  but  the  Spirit 
ofGod.""*  **Who  by  searching  can  find  out  God?"  yet 
this  the  Spirit  of  God  is  said  to  do.  ^'The  Spirit  searcheth 
all  things,  yea  the  deep  things  of  God."^^  And  these  things 
the  Apostle  says  "God  hath  revealed  untous  by  his  Spirit  J^^ 
'^'^Holy  m.en  of  God  spake  as  the)^  were  moved  by  the  Holy 
Ghost"'^    The  Spirit  therefore  is  God. 

4.  The  resurrection  of  the  dead  body  and  its  re- 
ANiMATioN  are  a  work  that  none  will  deny  belongs 
to  God  alone.  Yet  this  is  explicitly  attributed  to  the 
agency  of  the  Spirit.     ''If  the  Spirit  of  Him  that  raised 

1  Job,  xxxiii.  4.  Breath — God  does  not  Ireailie.  It  is  not  a  metaphor,  for 
that  has  been  disproved  already,  see  page  13.  It  is  the  v«ry  same  word  just 
before  translated  spirit. 

2  John,  6,  63.  3  Isaiah,  xl.  28.  4  1  Cor.  ii,  IT 
5  1  Cor.  ii.  10              6  2  Peter,  i,  2T 

/ 


54  'I'iit'^  PERSOXAIJTY  CHAP.   IV 

up  Jesus  from  the  dead  dwell  in  you,  He  that  raised  up 
Christ  from  the  dead  shall  also  quicken  your  mortal  bodies 
by  His  Spirit  which  dwelleth  in  3'^ou.''^ 
,  5.  The  WORKING  OF  MiiiAGLES  too  IS  referred  to  the 
agency  of  the  Spirit.  A  miracle  can  he  the  work  of  God 
only.  It  is  an  effect  produced  by  the  suspension  of,  or  in 
opposition  to  a  law  of  nature,  to  which  the  power  that 
ordained  and  gave  to  nature  all  its  laws,  alone  is  competent. 
The  power  of  w^orking  such  miracles  is  every  where 
throughout  the  New  Testament  attributed  to  the  Holy 
Spirit.  It  is  particularly  plain  in  the  story  of  Simon  the 
sorcerer,^   and  of  the  converts  of  John.  ^ 

6.  The  POWER  OP  speaking  in  an  unknown  tongue, 
AND  OF  DELIVERING  PREDICTIONS,  our  readers  must  know 
arc,  also  particularly  ascribed  to  the  Spirit — a  power  which 
none  but  God  can  impart.  ^'The  Holy  Ghost  came  on 
them,  and  they  spake  with  tongues,  and  prophesied.''^ 
^'He  (the  Comforter,  the  Holy  Spirit,)  will  shew  you 
things  to  come:"**  "Zacharias  was  filled  with  the  Holy 
Ghost  and  prophesied.*'^ 

7.  But  finally :  Regeneration,  which  is  said  explicitly 
to  be  the  work  of  God,  is  ascribed  to  the  Spirit.  *'Born 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God."^  What  this  is,  it  is  our  main  object  to 
inquire.  At  present  it  is  of  moment  only  to  notice  how 
emphatically  God  claims  it  as  his  peculiar  and  exclusive 
work.  Yet  that  it  is  attributed  to  the  agency  of  the  Spirit, 
we  presume  it  is  scarcely  necessary  to  affirm.  '*He  saved 
lis  by  the  washing  of  regeneration  and  renewing  of  the 
Holy  Ghost."^  '^Except  a  man  be  born  of  water  and  of 
the  Spirit  he  cannot  enter  into  the  kingdom  of  God.  "^ 
Other  works  are  ascribed  alike  to  God  and  to  the  Spirit; 

3  Rom.  viii.  11.         -2  Acts,viii.  13—24.  3  Acts,  xix.  1—6 

4  John  xvi.  13,  and  1  Tim.  iv.  1.         5  Luke,  I  67=         6  John^  i,  13 
7  Titus,  js),  5.  S  JoIi.n,  iii.  5. 


^.p,^.^    j,^  OF  THE  SPIIIIT,  65 

but  not  SO  emphatically,  which  therefore.,  it  is  unnecessary 
to  detail.  The  argument  turns  on  this  one  point,  that  the 
•works  which  are  exclusively  appropriate  to  God,  are  ascri- 
bed to  the  Spirit.  Such  are  all  that  have  been  mentioned, 
so  that  we  conclude,  by  a  very  short  and  satisfactory  pro- 
cess of  argument,  that  as  it  belongs  to  God  exclusively  to 
create,  to  give  life,  to  rais^  and  o^e-animate  the  dead 
body,  to  communicate  the  divine  mind  and  luill,  to  r/?2- 
part  the  power  of  working  miracles,  of  speaking  in 
unknown  tongues,  and  of  delivering  predictions,  and  to 
regenerate  the  soul,  and  these  tnings  are  all  especially 
ascribed  to  the  Holy  Spirit,  that  Spirit  must  in  reality  be 
God. 

II.   The  same  result  may  be  obtained,  if  we  consider  that 

THE    SACRED    SCRIPTURES    ASCRIBE    TO    THE   HoLY  SpiRIT 
THE  VERY  HONOR  THAT  IS  DUE  EXCLUSIVELY  TO  GoD.        It 

is  by  means  of  the  titles,  the  stations  of  trust  and  power, 
and  of  expressed  reverence  and  respect,  which  men  confer 
upon  each  other,  that  the  world  estimates  honour.  These 
constitute  a  man's  glory.  If  we  estimate  the  Spirit's 
honour  in  the  same  way,  we  shall  find  it  the  very  same 
with  that  which  Pod  claims  as  exclusively  his  due.  There 
is  a  glory,  we  admit,  which  may  indeed  attach  in  common 
to  God  and  to  His  creature,  and  from  which  it  would  be 
absurd  to  argue  any  thing  as  to  the  divinity  of  the  latter. 
But  there  is  a  special  glory  which  He  claims  as  exclusively 
His  own,  and  of  which  He  represents  Himself  to  be 
jealous,  yea  immoveably  tenacious.  This,  if  we  consult 
His  own  declarations  on  the  very  subject,  consists  in  his 
name,  and  sovereignty,  and  worship,  *''I  am  the  Lord 
(Jehovah,)  that  is  my  name;  and  my  glory  will  I  not  give 
to  another,  neither  my  praise  to  graven  images."^  This 
golemn  asseveration  follows  immediately  upon  His  having 
fisserted  His  sovereignty  as  the  the  creator  and  especial- 
1   Isaiah,  xlii.  8. 


56  THE  PERSONALITY  (;hAP.  IV. 

]y  in  His  appointment  of  His  own  son  to  the  office  of 
mediator,  as  the  reader  will  perceive,  if  he  will  attentively 
examine  the  verses  preceding  the  one  just  quoted.^  As  to 
the  titles  by  which  the  great  and  mighty  God  is  designated 
it  is  admitted  that  some  of  them,  are  appropriated  to  crea- 
tures. Even  the  term  God  is  common,  a»id  though  in 
particular  instances  of  its  application  to  Christ  and  the 
Spirit,  it  might  be  shown  by  a  reference  to  the  circumstan- 
ces and  manner  of  its  use,  that  it  does  in  truth  denote  the 
living  and  true  God,  yet  will  we  waive  the  argument  that 
miglit  thence  be  drawn.  Of  this  description  is  the  declara- 
tion of  Peter,  who  said  to  Ananias,  whom  he  had  charged 
with  l^ing  to  the  Holy  Ghost,  "Thou  hast  not  lied  unto 
♦men,  but  unto  Gol],"^  in  that  very  fact.  The  identity  is 
obvious,  and  the  term  God  here,  certainly  can  mean  none 
othar  than  the  true  God,  But,  as  it  is  sometimes  applied 
to  a  creature  we  let  it  pass;  not  because  we  believe  the 
argument  inconclusive  ;  but  that  those  with  whom  we  differ 
on  this  subject,  may  see  that  we  are  not  tenacious  of  par- 
ticular passages,  nor  that  the  strength  of  our  cause  is  at  all 
impaired,  thougli  we  should  be  denied  the  use  of  this  and 
other  texts  of  the  same  character.  Take  the  following 
example  of  his  titles'. 

1.  The  God  of  Israel  it  will  be  admitted,  was  a  dis- 
tinctive title,  peculiar  to  the  true  and  Supreme  Divinity, 
for  Israel  only  of  all  the  people  of  the  earth,  had  retained 
the  knowledge  of  the  one  living  and  true  God.  This  title 
is  given  to  thic  Holy  Spirit.  For  Zacharias,  the  father  of 
John  "was  filled  with  the  Holy  Ghost  and  prophesied, 
sa3'ing.,  blessed  be  the  Lord  God  of  Israel,  for  he  hath 
visited  and  redeemed  his  people  as  He  spake  by  the  mouth 
of  his  prophets,"  &c.  We  have  already  seen  that  the 
prophets  spake  by  the  Holy  Ghost.  And  Peter  says 
•explicitly,  that  of   the   salvation    which  God,    the  God  of 

1  Isairin.  Tviw.  5  7.  2  Act?,  v.  3. 


CHA..  IV'.  ^'  ™E  SPmiT.  57 

Israel  promised  ^-the  prophets  have  inquired  and  searched 
diligently,  who  prophesied  of  the  grace  that  should  come, 
■searching  what  or  what  manner  of  time  the  Sprit  of  Christ 
which  was  inthem  did  signify. '^^  ^'The  Spirit  of  the  Lord 
spake  by  me/'  said  David,  "and  His  word  was  in  my  tongue— 
the  God  of  Israel  said/'^  The  Holy  Ghost  or  the  Spirit  of 
Christ  is  therefore  one  and  the  same  with  the  God  of  Israel, 
and  consequently  must  be  the  true  and  living  God. 

2.  Jehovah,  is  another  title,  peculiarly,  yea  exclusively, 
appropriated  to  the  true  God.  In  many  editions  of  the 
English  bible,  it  is  translated  by  the  term  Lord  printed 
in  small  capitals,  and  it  probably  was  thus  rendered,  be- 
cause of  the  peculiar  sanctity  of  the  name  Jehovah,  and  the 
singular  and  profound  reverence  of  the  Jews  for  it,  a  rever- 
ence so  great  as  not  on  any  account  to  pronounce  it.  This 
title  vv^e  have  seen,  the  Lord  claims  as  distinctively  his 
name,  saying  ''I  am  Jehovah,  (Lord,)  that  is  my  name."^ 
Nowhere  is  this  title  conferred  on  a  creature.  Yet  it  is 
used  to  designate  the  Holy  Spirit  of  God.  ^'I  heard," 
said  the  prophet  Isaiah,  '*the  voice  the  Lord  (Jehovah) 
saying  go  and  tell  this  people,  &c."^  Yet  does  Paul  say? 
«'Well  spake  the  Holy  Ghost  by  Isaiah  the  prophet,  go 
unto  this  people  and  say,  &c."^  Again:  the  children  of  Israel 
are  declared  in  the  Psalms  to  have  tempted  the  Lord  (Jeho- 
vah) our  maker. ''«  Yet  the  Apostle  Paul,  quoting  the  very 
words  of  Jehovah,  whom  they  tempted,  says  ^'as  the  Holy 
Ghost  saith.''^  Other  passages,  almost  without  number, 
might  be  added,  but  these  are  sufficient  to  prove  that 
Jehovah — the  incommunicable  title  of  the  Infinite  Su- 
preme, is  employed  in  the  sacred  scriptures,  to  designate 
the  Holy  Spirit.     Wherefore  He  must  be  truly  God.^ 

3.   There  is  another  title,  or  rather  cluster  of  titles,  in 
w'hich  this  very  same  word  forms  a  part ;  and  as  it  evidently 

t  1  Peter,  i.  11.  2  2  Sam.  xxiii.  2,  3.  3  Isaiah,  xlii.  8 

4  Isaiah  vi,  9.  5  Acts,  xxviii.  25,  26.  6  Psalm,  xcv.  6—9. 

7  Heb.  ill.  7.  8  In  Isaiah,  xi.  2,  He  is  called  thfe  Spirit— Jehovah. 

S 


58  'i'll^  rERSONALirV  CHAP.  IV. 

is  designed  to  give  yet  greater  intensity  to  its  import, 
must  be  considered  as  distinctively  and  exclusively  ap- 
propriate to  the  living  and  true  God  ;  and  that  is  the  Lord 
(Jehovah)  of  Hosts— the  Lord  (Jehovah)  God  of  Hosts— 
the  Lord  God — the  Lord  Jehovah.  Surely  the  Lord 
(Jehovah)  God  will  do  nothing,  but  He  revealeth  His  secret 
unto  His  servants  the  prophets.  Hear  ye  and  testify  in 
the  house  of  Jacob,  saith  the  Lord  (Jehovah)  God — the 
God  of  Hosts'  — *'He  that  declareth  unto  man  what  is  His 
thought,  the  Lord  (Jehovah)  the  God  of  Hosts  is  His 
name."^  We  need  not  again  quote  the  passages  which 
prove  that  the  revealing  and  inspiring  God  is  the  Holy 
Spirit.  Stephen  takes  a  general  view  of  the  gracious  rev- 
elations and  interpositions  of  God  on  the  behalf  of  Israel, 
and  their  conduct  in  return  towards  Him,  and  sums  all  up 
in  these  emphatic  words,  making  this  God  to  be  the  Holy 
Spirit.  "Ye  stiff-necked  and  uncircumcised  in  heart  and 
earS;,  ye  do  ahvays  resist  the  Holy  Ghost:  as  your  fathers 
did  so  do  ye.'" 

4.  We  notice  but  one  more  title,  viz.,  Jehovah  Most 
High,  or  emphatically  the  Most  High.  "Thou  Jehovah,'' 
says  the  Psalmist,  "art  the  Most  High  forevermore.""^ 
"Thou  whose  name  alone  is  Jehovah,  art  the  Most  High 
over  all  the  earth.  "^  Now  this  illustrious  being  was  the 
God  of  Israel,  and  of  him  the  Psalmist  declares  that  after 
raany  proofs  of  his  power  and  care,  the  Israelites  "sinned 
yet  more  against  Him  by  provoking  the  Most  High  in  the 
wilderness. "°  "They  tempted  and  provoked  the  Most 
High  God. "^  This  same  Most  High,  the  prophet  Isaiah 
calls  the  Holy  Spirit.  "They  rebelled  and  vexed  his 
Holy  Spirit. "8  This  certainly  might  suffice.  If  the  one 
only  living  and  true  God    claims  to  Himself  the    titles  of 

1  Amos,  iji.  7,  13.  2  Amos,  iv.  13.  3  Acts,  vii.  51. 

4  Psalm,  xcii.  8.  5  Psalm,  Ixxxiii.  18.  See  also  Hag.  ii,  4,  5 

6  Psulm.  IsTsviiis  17-  7  Fsajm;  Jxxvi^i.  56.       8  Isaiah,  IxjiL  IQ- 


CHAP.  IV.  ^^  '^'^^^  SPIRIT.  5y 

the  God  of  Israel,  Jehovah,  Jehovah  of  Host 8,  Jehovah 
God,  Jehovah  Most  Hi^h,  as  being  exclusively  appropriate 
to  himself,  and  if  the  Spirit  of  God,  as  we  have  seen,  is 
designated  by  them  all,  then  must  that  Spirit  be  really  and 
truly  the  one  only  living  and  true  God. 

2.  The  Deity  of  the  Spirit  appears  also  from  the  circum- 
stance,thatHe  receives  the  very  same  worship  that  is  due  to 
God.  His  name  is  associated  with  the  Father  and  Son  in 
baptism.  "Go,"  said  the  Lord  Jesus  to  His  Apostles,  "and 
teach  all  nations,  baptizing  them  in  the  name  of  the  Father^ 
and  of  the  Son,  and  of  the  Holy  Ghost. ''^  In  the  benedic- 
tion too,  which  was  the  Aposlle's  solemn  appeal  to  the 
triune  God  for  blessings  appropriate  to  the  peculiar  agency 
of  each  divine  person,  in  the  work  of  redemption,  the  Holy 
Spirit  is  as  clearly  addressed  as  either  the  Father  or  the 
Son.  "The  grace  of  our  Lord  Jesus  Christ,  and  the  love 
of  God,  and  the  communion  of  the  Holy  Ghost  be  \v\i\\ 
you  all."^  In  this  prayer  of  Paul  tuo,  reference  seems  to 
be  had  principally  to  the  Spirit  as  the  person  addressed: 
"The  Lord  direct  your  hearts  into  the  love  of  God,  (a 
phrase  used  in  reference  to  the  Father,)  and  into  the  pa- 
tient waiting  for  Christ."^  The  Lord  here  prayed  to,  is 
not  the  Father  or  Christ.  Who  then  is  He,  if  not  the 
Spirit?  But  if  the  Spirit  be  lawfully  addressed  in  prayer, 
then  must  He  in  very  deed  be  God.  It  is  an  honour  too 
great  for  any  creature. 

3.  As  to  those  acts  or  rights  cf  sovereignty  which  the 
Spirit  exercises,  and  which  are  attributable  to  God,  as  His 
exclusively,  we  notice  particularly  His  prime  jurisdic- 
fion,  and  His  appoi7iti7ig  power  in  the  church.  The 
messages  and  communications  to  the  seven  churches  in 
Asia,  were  from  the  Spirit,  and  all  are  required  to  bow  to 
His  authority,  and  hearken  attentively  and  submissively  to 

1  Mat.  xxviii.  19.  2  2  Ck)r.  xiU.  13/ 

-1  2  Thess.  iii.  5:  1  Tb^ss-  ui    11,  12-^  and  Kev   V^ 


60  ™E  PERSOxXALITY  chap.  IV. 

His  counsels  and  decrees.  *'He  that  hath  an  ear  let  him 
hear  what  the  Spirit  saith  unto  the  churches."^  Likewise 
the  power  of  appointing  to  offices  and  stations,  which  is  one 
of  the  most  important  and  difficult  rights  of  sovereignty, 
is  represented  as  being  exercised  by  the  Spirit  of  God .  The 
Apostles  were  forbidden  by  the  Holy  Ghost  to  preach  the 
gospel  in  Asia,  and  Paul  says  of  the  presbyters  of  Ephesus, 
that  the  Holy  Ghost  had  made  them  Bishops.^  Whether, 
therefore  we  consider  the  titles  bestowed,  the  actual  rever- 
ence expressed,  or  the  rights  of  sovereignty  He  exercises, 
which  together  constitute  His  honour,  they  are  not  in  the 
least  respect  inferior  to  those  of  God  Himself.  They  are  in- 
deed the  very  same;  so  that  the  conclusion  is  unavoidable, 
that  as  the  titles,  and  worship,  and  sovereignty  which  are 
exclusively  appropriated  to  God,  are  ascribed  to  the  Holy 
Spirit,  He  must  in  very  deed  be  God. 

in.  We  add  a  third  argument  taken  from  the  at- 
tributes OP  Deity  which  are  ascribed  to  the  Spirit, 
Here  too  it  is  admitted,  that  there  are  some  which  are  had 
by  creatures  in  common  with  Him,  from  the  ascription  of 
which  to  Him,  nothing  as  to  His  Deity  can  be  conclusively 
argued.  W'e  therefore  deem  it  unnecessary  to  detail  them, 
however  interesting  and  instructing  it  might  be  to  the 
Christian,  who  cannot  fail  to  admire  the  moral  character  of 
that  illustrious  guest  who  visits,  and  refreshes  his  heart. 
There  are  others,  however,  which  are  peculiar  to  God— 
•which  are  exclusively  His  perfections — yea,  and  which  He 
cannot  communicate  to  a  mere  creature,  no  matter  how 
liighly  exalted  that  creature  may  be.  These  are  immensity 
or  omnipresence,  omniscenee  and  omnipotence.  As  to 
His  immensity  or  ubiguity:  we  infer  it  from  the  fact  that 
He  is  said  to  dwell  in  Christians,  who  are  to  be  found  all 
oveir  the  earth.  ^'Know  ye  not  that  ye  are  the  temple  of 
God,  and  that  the  Spirit  of  God  dioelleth  in  you?'^^  And 
\  Rev.  ii.  n,  2  Acts,  XX.  28.  S  1  Cor.  iii,  IQ 


OHAP.   IV.  ^1'  ^^^^^  SPIRIT.  61 

the  Psalmist  very  distinctly  recognizes  it  when  he  inquires, 
^ ^Whither  shall  I  go  from  thy  Spirit?  or  whither  shall  I 
flee  from  thy  presence.  If  I  ascend  up  into  Heaven,  thou 
art  there;  if  I  make  my  hed  in  hell,  behold  thou  art 
there;  if  I  take  the  wings  of  the  morning,  and  dwell  in 
the  uttermost  parts  of  the  sea,  even  there  shall  thy  hand 
lead  me,  and  thy  right  hand  shall  hold  me.''^  As  to  His 
07nnipotence:  we  have  already  seen  that  the  power  of 
working  miracles  is  His  gift,  which,  more  justly  than  in 
the  case  of  Simon,  might  have  led  the  heathen  to  say, 
^ 'these  men  are  the  mighty  power  of  God,"^  in  whom  that 
power  was  conferred.  Surely  the  power  that  can  control 
the  laws  of  the  material  universe,  and  suspend  and  contra- 
vene them  at  its  pleasure,  can  be  nothing  less  than  omnip- 
otent. The  creation  is  an  effect  of  omnipotent  power, 
and  this  we  have  also  seen  is  ascribed  to  the  Spirit  as  His 
work.  And  as  to  His  omniscience,  the  apostle  says,  *'The 
Spirit  searcheth  all  things,  even  the  deep  things  of  God.'*^ 
If,  therefore,  omnipresence,  omnipotence,  and  omnis- 
cience are  exclusively  and  incommunicably  the  attributes 
of  God,  as  undoubtedly  they  are,  and  if  these  things  are 
attributed  to  the  Spirit,  as  His  characteristic  properties, 
which  we  have  seen  is  the  case,  that  Spirit  cannot  possibly 
be  other  than  the  living  and  true  God. 

IV.  The  identity  of  this  personal  Spirit  with  the  true 
God,  we  yet  further  argue  from  the  style  in  which  he 
IS  SPOKEN  OF  IN  THE  SACRED  SCRIPTURES.  What  is  as- 
cribed to  God  absolutely  in  one  place,  is,  in  another,  to 
the  Spirit;  what,  it  is  said,  God  either  does  or  will  do,  or 
has  done,  is  affirmed  of  the  Spirit;  and  what  is  said  of  God 
is  asserted  of  the  Spirit.  Of  the  first  we  have  an  instance 
in  the  creation.  This,  which  is  confessedly  the  work  of 
the  absolute  God,  is,  as  has  been  already  shewn,  ascribed 
to  the  Spirit.    The  inspiration  of  Moses  and  the  prophets, 

3  Psalm,  cxxxix.  7— 10.  2  Acts,  viJi-  '^^-  ^^  1  Cor.  ii.  10, 


(j3  THE  PERSONALITY  CHAP.  IV 

which,  in  some  places,  is  ascribed  to  God  absolutely,  is 
also  to  the  Spirit.  We  cite  no  further  instances,  for  it 
would  only  be  to  repeat  what  has  been  already  advanced. 
Of  the  second  class, .d^re  the  miracles  which  are  attributed 
to  Go#,  and  yet  are  explained  in  tlie  scriptures  to  be  the 
work  of  the  Soirit.  Other  instances  have  been  noticed. 
And  of  the  last  class  vv^e  cite  merely  that  unqualified  de- 
claration in  the  song  of  Moses,  concerning  the  children  of 
Israel,  "The  Lord  (Jeliovah)  alone  did  lead  him,"'  which, 
nevertheless,  is  explicitly  affirmed  of  the  Spirit  by  the 
prophet,  ^'As  a  beast  goeth  down  into  the  valley,  the  Spirit 
of  the  Lord  caused  him  to  rest,  so  didst  thou  lead  thy  peo- 
ple, to  make  thyself  a  glorious  name. "^  We  have  thus 
every  possible  recognition  of  the  Deity  of  the  Spirit,  and 
the  variety  and  incidental  character  of  such  recognitions, 
we  deem  to  be  of  no  small  value  in  the  argument  on  this 
subject. 

Those  who  deny  the  Deity  of  the  Spirit,  are  very  bold 
in  charging  on  the  doctrine  we  maintain,  absurdity  and 
contradiction.  They  scoff  at  the  idea  of  a  Trinity.  Uni- 
tarians and  infidels  are  perfectly  agreed  here.  One  of  the 
most  subtle  infidels  that  ever  lived,  the  late  Thomas  Jef- 
ferson, who  claimed  kindred  with  Unitarians,  has  held  lan- 
guage on  this  subject  as  low  and  scurrilous,  as  infamous 
and  disgusting,  as  any  that  ever  escaped  from  the  mouth 
of  the  leecherous  Voltaire,  or  of  his  friend  and  compatriot, 
the  filthy,  drunken,  blasphemer,  Tom  Paine.  And  it  is 
matter  of  thankfulness,  that  God  in  His  providence  has 
exposed  the  man,  through  the  folly  of  his  descendant,  in 
the  publication  of  some  of  his  letters,  which,  if  they  are 
not  apologized  for,  as  the  mere  pratings  of  civility,  must 
consign  his  memory  to  eternal  infamy.  Our  readers  will 
find  some  extracts  below  to  shew  that  we  have  not  spoken 
Tvith  unauthorized  warmth  nnd  severity,  nor  done  the  Uni- 
3   Duet  xxxii.  15.  -5?  Jsf.iah,  Ixiii.  14. 


^^j^^     iV%  ^^^  ^^^^^'  SPIRIT.  OJ 

tarians  injustice  in  classing  them  witli  infidel  blasphemers.^ 
For,  that  Thomas  Jefferson  was  a  blasphemer  of  the  very- 
lowest  grade,  no  longer   can  be  denied;  and  that  he  con- 
sidered himself,  and   was  acknowledged   by  living  Unita- 
rians of  great  note,  to  be  one  of  then.,  his  correspondence 
towards  the  close  of  his  life  will  shew.     If  he  wrote  in  an 
uno-uarded  manner  to  his  Unitarian  friends,  never  thinking 
that,  when  his  body  would  lie  corrupting  in  the  grave,  his 
letters  should  be  published,  and  cause  his  memory  too  to 
rot,  that  can  be  no  apology.    For,  either  he  must  have  been 
an  arrant  hypocrite,  or  he  spoke  the  sentiments  of  his  heart, 
and  knew  those  of  his  correspondents  too,  to  have  written 
in  the  style  he  has  done,  in  reference  to  Christianity  and 
the  Christian's  God.     But,  ribaldry  and  scoffing,  though 
they  may  come  from  the  mouth  of  the  philosopher  and 
rational  divine,  are  not  argument.     Nor  can  the  name  of 
Thomas  Jefferson,  high  in  the  annals  of  fame,  and  embalm- 
ed as  it  may  be  in  the  grateful  recollection  of  hundreds  and 
thousands  of  the  citizens  of  these   United  States,  nor  all 
his  lofty  boastings,  and  proud  predictions,  ever  shake  the 

1  "The  hocus  pocus  phantasm  of  a  God,  hke  another  Ccrbems,  with  one 
body  and  three  heads,  had  its  birth  and  growth  in  tlie  blood  of  thousands 
and  thousands  of  martyrs." — Mem.  and  Cor.  letter  to  J.  Smith. 

"The  day  will  come  when  the  mystical  g-eneration  of  JcsiiSj  by  the  Su- 
preme Being-  as  his  father,  in  the  womb  of  a  virg-in,  will  be  classed  with  the 
lable  of  the  generation  of  Minerva  in  the  brain  of  Jupiter." — Letter  to 
John  Adams,  1823. 

**But  while  this  syllabus  is  meant  to  place  the  character  of  Jesus  in  its 
true  and  high  light,  as  no  impostor  himself,  but  a  great  reformer  of  the 
Hebrew  code  of  religion,  it  is  not  to  be  understood  that  I  am  with  h;m  in 
all  its  doctrines.  I  am  a  materialist;  he  takes  the  side  of  Spiritualism;  ha 
preaches  the  efficacy  of  repentance  towards  forgiveness  of  sin;  I  require 
a  counterpoise  of  good  works.". — Letter  to  President  Adams,  1822. 

"I  trust  there  is  not  a  young  many  now  living  in  the  United  States,  who 
Hvill  not  die  an  Uuiiarlun." — Letter  to  Dr.  Waterliouse. 

"Of  this  band  of  dupes  and  impostors  (the  Evangelists  and  apostlesj 
Paul  was  the  great  Coryphaus,  and  firs,t  corrupter  o(  the  doctrines  of 
.^t^.sus/'^-Same  letter. 


54  'I'HE  I'ERSOZvALiiY  CHAP.   IV. 

Christian's  iiiith.  They  may,  and  we  fear  will,  lead  many 
thoughtless  and  unstable  souls  down  to  everlasting  perdi^ 
tion:  but  they  can  never  alter  the  fact  to  which  the  Spirit 
of  Truth  bears  witness,  that  "there  are  three  which  bear  re- 
cord in  heaven,  the  Father,  the  Word  and  the  Holy  Ghost: 
and  these  three  are  one."^  Taking  the  sacred  scriptures, 
in  their  plain  common-sense  meaning,  and,  as  being  de- 
signed for  common  people  as  well  as  learned  philosophers 
and  rational  divines,  that  is  their  only  legitimate  meaning, 
it  must  be  manifest,  that  the  Holy  Spirit  is  both  a  person, 
a  distinct  personal  subsistence  and  God. 

The  scriptures  have  not  given  us  a  treatise  on  the  won- 
derous  mystery  of  the  Trinity,  nor,  on  the  divine  glory  of 
the  Spirit.  Their  object  is  not  that  of  philosopical  disq^ji- 
sitions.  They  have  simply  afiirmed  facts,  and  their  allu- 
sions and  reference  to  these  facts  are  made  and  varied,  pre- 
cisely according  to  the  circumstances  under  which  the 
subject  at  the  time  presents  itself.  It  is  in  this  way  men 
speak  in  ordinary  parlance,  when  facts  are  not  disputed; 
and,  although  the  proposition,  v^hich  may  call  for  proof  in 
any  case,  may  not  have  been  distinctly  asserted,  yet  the 
allusions  and  references  to  the  fact,  which  shew  that  it 
was  actually  assuyned  and  acknowledged  as  true,  afford 
a  stronger  argument  than  mere  affirmation. 

We  have,  as  our  last  argument,  classified  mere  allusions, 
and  references  to  the  Deity  of  the  Spirit.  We  might  have 
added'  many  passages,  where  there  is  evidently  a  recogni- 
tion of  three  distinct  agencies,  all  and  each  of  whom  are 
called  or  contemplated  as  God.  But  we  deem  it  unneces- 
sary, referring  merely  for  example  to  the  events  connected 
-with  Christ's  baptism,"  which  the  reader  may  consult,  and 
not  wisliing  to  swell  the  argument  from  collateral  sources. 
Our  object  simply  is  to  demand,  that,  if  the  scriptures 
speak  of  the  Spirit  as  God,  allude  to  Him  as  such,  attribute 
1  1  John,  V.  7.  2  Luke,  iii,  21.  22:  See  also  Acts,  i.  7,  S,  and  ii,  33. 


-...p    ,„  '  OF  THE  SPIRIT.  63 

to  Him  the  works  and  properties  which  are  elsewhere  as- 
crihcd  to  God,  or  which  belong  exclusively  to  Him;  if 
ihey  seem  to  employ  as  indifferent  forms  of  speech,  the 
expressions  Lord,  Jehovah,  and  the  Spirit  of  God,  the 
Holy  Spirit,  alluding  to  those  acts,  and  making  those 
affirmations,  which  are  peculiarly  and  exclusively  done  by 
God,  or  true  of  Him,  as  done  by  the  Spirit  or  true  of 
Him,  and  vice  versa: — and,  if  the  Spirit  of  God  spoken 
of  as  a  personal  agent,  and  as  such  is  alluded  to  as  God, 
and  called  God,  while,  at  the  same  time.  He  is  distinguish- 
edfrom  another,  and  another  equally  claiming  to  be  God- 
all  which  things  in  the  prosecution  of  this  subject  we  have 
seen  to  be  the  case  how  we,  or  any  one,  professing  to  re= 
ceive  and  submit  to  the  divine  infallible  authority  of  the 
sacred  scriptures,  can  do  else  than  yield  to  the  impressions, 
which  such  things  are  calculated  to  produce,  and  believe, 
that  the  Spirit  is  God,  and  that  God — the  one  Divine  Na- 
ture subsists  and  acts  in  three  distinct  persons. 

It  will  not  do  to  cry  mystery  and  reject  the  evidence  of 
truth.  The  simple  Being  and  eternity  of  God,  are  just 
as  incomprehensible  as  the  personal  subsistences  of  His 
nature.  Let  any  one,  wlio  rejects  the  divinity  of  the  Spirit 
of  God,  explain  to  us,  how  God  can  have  existed  from  all 
eternity — a  first  cause  without  a  beginning — a  duration 
without  time — an  infinity  without  extent — an  immensity 
without  dimensions — and  ubiguity  without  space — an  eter- 
nity without  succession,  and  then  we  shall  admit  that  he 
may,  with  some  propriety,  require  us  to  show  how  the  na- 
ture of  God  can  subsist  in  three  distinct  persons.  It  is  all 
irrelevant,  to  ask  hoio  three  can  be  one,  and  one  three. 
We  affirm  no  such  arithmetical  absurdity  and  contradiction: 
but  have  shewn,  that  they  do,  who  reject  the  scriptural 
doclrino  of  the  one  Divine  Nature  existing  in  three  per- 
sons. Nay,  unless  they  reject  every  trace  and  vestage  of 
scriptural  information,  in  regard  to  His  Being,  and  attri- 


66  '11^^  PERSONALITY  CHAP.  IT. 

butes,  and  operations,  and  refuse,  for  one  moment,  in  the 
most  arrant  irreconcilable  intidelit}^,  to  hearken  to  the  ac- 
count which  God  has  given  of  Himself  in  His  own  word, 
they  will  be  compelled,  as  the  philosopical  Crellius  was,  to 
make  God  a  material  substance,  radiating  power  and  wis- 
dom and  what  not.  If  they  once  reject  the  bible,  and  re- 
turn to  nature's  sickly  light,  they  will  soon  talk  as  mysti- 
cally, and  unintelligibly,  a^  the  heathen  sophists  did,  about 
the  soul  of  the  universe,  and  find  themselves  as  utterly  at 
a  loss  to  tell  ivho  God  is,  and  tvhat  He  is,  as  were  they, 
who,  in  the  profundity  of  their  reasonings,  doubted  whether 
sun,  or  earth,  or  heaven,  or  all  were  God.  Nor  will  they 
stop  here,  but  we  shall  soon  see  living  instances  of  unblush- 
ing  atheism,  like  master  spirits, 

WEfo  nobly  tal:e  the  high  priori  road, 
And  reason  downward,  till  they  ^oubt  of  God. 
There   are   not  wanting  melancholy  specimens  of  this 
nature.     The  rankest  atheism  has  grown  up  in  the  petty 
beamings  of  evangelical  light  and  truth.     Its  loftiest  and 
most  polluting  tendency  has  been  demonstrated  before  our 
eyes.     Nor  does  it  require  much  penetration,  to  discover, 
from  its  recent  developements  even  in  our  own  land,  that 
the  rejection  of  the  inspired  volume  in  its  binding  authori- 
ty and  obvious  import  is  the  pioneer  of  ruin— the  prepara- 
tion for  a  desolating  starm — the  very  element  of  mischief, 
in  which  *Hhe  prince  of  the  power  of  the  air,  the  spirit 
that  worketh  in  the  children  of  disobedience,"  exerts  his 
energies,  and  is  lashing  up   the  tempestuous  passions   of 
men  to  sweep  over  the  face  of  human  society — raze  to  the 
very  foundation,  every  moral  and  social  institution  of  value^^ 
and  throw  the  mighty  deep  into  such  confused  and  horrible 
agitation,  as  to  require  the  very  voice  of  God  to  stay  the 
raging  devastations.     The  scriptures  are  that  voice  of  God, 
and  they  have  already  hushed  the  raging  tempests  thai 
have  burst  in  desolating  horror  among  men.     And,  theif 


CHAP.   IV.  ^>F    r^^  SPIIIIT.  67 

are  our  only  security.      Let  them  be  rejected,  or,  what  is 
equivalent  with  their  rejection,  let  the  spirit  of  "philosophy, 
falsely  so  called,^'  and  the  alleged  decisions  of  human  rea- 
son, be  made  their  interpreter,  and  the  standard  by  which 
their  revelations  are  to  be  judged,  and  imagination  will 
soon  become  the  expositor  of  truth.     The  fancy  will  run 
wild,  and,  in   the  reveries  and  triumphs  of  fiction,  every 
thing  distinctive,  and  of  value  in  the  bible,  the  very  life 
and  soul  of  Christianity,  will  evanish.     This  the  Christian 
knows,  and  therefore  guards,  with  ever-wakeful  jealousy, 
against  the   proud  and  sceptical  exposition  of  the  sacred 
oracles,  where  men,  of  unbelieving  minds  and  hearts,  and, 
not  imbued  with  the  spirit  of  truth,  undertake,  by  their 
^^oppositions  of  science,"  to  explain  away  the  grand  pecu- 
liarities of  our  faith.      He   will   not  consent,  who  has  re- 
ceived the  bible  as  the  word  of  God,  to  be  taught  by  'Hhe 
perverse  disputings  of  men.''  Wliat  this  man,  or  the  other 
of  lofty  aspirings,  may,  in  the  vanity  and  scepticism  of 
their  unbelieving  heart,  tell  him  is  meant  by  the  Spirit  of 
God,  he  heeds  not,  but  yields,  most  cordially  and  impli- 
citly to  the  impressions  of  the  word,  in  its  plain  and  ob- 
vious import.     Nor  does  he  this  unwisely;  for  he  has,  in 
his  own  soul,  an  attestation  of  the  truth.      He  feels  that 
there  is  more  than  metaphor,  or  a  figure  of  speech,  in  the 
language  of  the  scriptures,  as  to  the  living  Spirit  of  Godo 
He  apprehends  Him  to  be  the  very  sum  of  all  the  moral 
and  spirtual  blessings  he  enjoys,  and,  as  life  is  imparted 
to  his  soul; — as  his  affections,  which  once  were  dead  to 
God,  become  tender  and  lively  towards  divine  things; — • 
as  his  moral  sensibilities  are  purified,  his  heart  expatiates 
in  the  joys  of  fellowship  with   God,  and  his  whole  soul  is 
drawn   upward   in  sublimest  anticipations.     As  his  faith 
and  hope  and  love,  the  powerful  principles  of  human  ac- 
tion, are  transferred  from  earth  and  earthly  things,  and 
ma^e  to  act  v/ith   more   effective  energy  in  reference   tc 


(3S  THE  FElJSONALiTV  OF  TIJE  L-l'IHil'.      ^  IIAI'.  IV, 

God  and  lieavcnly  things,  he  feels  perfect!}'  convinced  that 
there  is  a  mighty  agent  within  him  accomplishing  all — and 
that  mighty  agent,  none  other  than  God  Himself,  in  the 
person  and  character  of  the  Holy  Spirit — the  Spirit  gf 
life  and  puritv. 


CHAPTER  V. 
THE  OFFICE  OF  HUMAN  REASON 

TV     IHK 

TXTET^riU:TATIOX    OT  TTIK  SAniKD  SCniPTURES, 


The  difference  between  scriptural  and  scientific  truth— 'i'lic  sul)jcct  of  th(^ 
chapter  stated— The  scriptures  assumed  to  he  the  word  of  God— An  appeal 
to  the  reader  w]  JO  may  doubt— Infallibifity  claimed  for  tlie  oraclesof  God— 
The  common  infidel  objection  against  this  claim— The  sentiments  of  a 
\vriter  of  the  seventeenth  century —Kemarks  upon  them— The  meaning  of 
the  terms  human  reason  settled—Erroneous  assumptions  of  the  rationalists- 
Examples  of  false  reasonini^ — The  folly  of  rcasoningasto  other  worlds  from 
assumptions  as  to  this— No  mysticism  in  the  languaf,^e  employed  by  the 
Spirit  of  God — The  facts  revealed  in  scripture  essentially  different  from 
the  phenomena  of  nature— Thence  a  superiority  claimed  for  the  knowlcdg-c 
of  the  former— The  Spirit's  revelations  essential  to  that  knowledge— Per- 
fections in  God  probably  not  yet  revealed— Mysteries  in  His  government 
that  will  perhaps  never  be  known  by  us — The  very  limited  extent  of  hu- 
man science— Thence  the  folly  of  proud  and  arrogant  demands  with 
regard  to  the  knowledge  of  God  inferred— We  cannot  reject  facts  when 
substantiated  by  evidence— Tlie  testimony  of  God  as  suflicient  evidence 
as  that  of  sense — The  folly  of  demanding  evidence  not  appropriate  to  the 
nature  of  the  subject— Mathematical  evidence  liable  to  exception— The 
folly  of  applying  the  data  which  this  world  affords  as  tests  of  what  is  truth 
in  others — The  Divine  testimony  satisfactory  and  decisive — The  danger 
of  neglecting  it  illustrated  in  the  eariy  history  of  the  Corinthian  church— 
The  character  of  Paul's  preaching— lleason  cannot  legitimately  act  as 
umpire  in  matters  of  faith— Its  proper  oflice. 

There  is  that,  in  the  truths  of  the  sacred  scriptures, 
which  makes  them  to  differ  from  the  doctrines  of  human 
science.  So  far  as  they  are  exhibited  in  propositions,  ex- 
pressed in  dofmite  hnguagc,  they  resemble  each  other.  And 


70  INTERPliETATION  OF  CHAP.  V. 

SO  far  as  human  reason  is  concerned,  in  the  apprehension 
of  them,  no  difference  can  be  discerned.  One  proposition 
is  just  as  intelligible  ac  another,  provided,  that  the /«?i- 
giiage  employed  in  both  is  equally  perspicuous.  Yet  does 
it  not  follow  that  the  fads  involved  in  these  propositions 
are  of  equally  easy  apprehension.  Some  things  are,  in 
their  very  nature,  inexplicable,  while  others  are  intelligi- 
ble at  first  sight.  Inattention  to  this  has  led  to  much,  and 
very  serious  mischief,  in  the  interpretation  of  the  sacred 
scriptures.  That  the  mind  of  rational  man,  which  we  have 
above  designated  by  the  popular  phrase  of  human  reason,  has 
some  important  office  m  the  apprehension  of  scriptural  truth, 
every  one  feels.  What  that  office  precisely  is,  it  is  the 
design  in  this  chapter  to  unfold.  The  exposition  of  this 
subject  is  rendered  necessary,  alike  from  its  own  intrinsic 
importance,  from  the  very  fatal  results  which  have  flowed 
from  its  not  being  well  understood,  from  the  proof  and 
illustration  of  the  subject  in  the  preceding  chapter,  and  from 
the  intimate  connection  which  it  holds  with  the  entire  dis- 
cussions that  we  propose. 

It  must  be  obvious,  that  it  is  of  very  great  moment,  in 
itself,  as  well  as  in  relation  particularly  to  the  subject  in 
hand,  we  should  be  able  to  determine,  whether  human  rea- 
son is  to  sit  as  judge  and  umpire,  deciding  as  to  what  is 
truth,  or  whether  its  entire  office  is  not  io  pci'ceive,  receive 
and  enforce  truth  not  originally  excogitated  in  the  human 
mind.  On  the  decision  of  this  question  depends  the  use 
that  we  shall  make  of  the  sacred  scriptures,  and  the  benefit 
we  shall  derive  from  them. 

It  is  assumed  that  they  are  the  ivord  of  God.  If  any 
reader  doubts  on  this  subject,  we  request  him  to  resort  to 
the  proofs  so  abundantly  and  so  invincibly  demonstrative 
to  every  unprejudiced  mind,  of  the  fact  that  the  things 
spoken  and  written  by  the  inspired  penmen  were  delivered 


CH\r.  r.  '^'^^^   SACPeED  SCRIPTURES  71 

'^not  in  the  words  which  man's  wisdom  teaclieth,  but  which 
the  Holy  Ghost  teacheth."^    His  mind  must  be  dark  in- 
deed,  and  his  heart  most  wretchedly  depraved,    who  can 
carefully  examine  the  arguments  drawn  from  the  miracles 
performed,    and  predictions  delivered  by  the  apostles  and 
prophets,  not  to  mention  any  other,  without  being  convin- 
ced that  what  Paul  said  of  himself  is  true  of  all.      ^'I  certify 
you,   brethren,    that  the    gospel    which   was    preached  of 
me  is  not  after  man.     For  I  neither  received   it  of  man, 
nor  was  I  fcmght  it,  but  by  the  revelation  of  Jesus  Christ."^ 
The  subject  is  undoubtedly  deserving  of  the  most  serious 
and   interested  attention  of  every  rational  man,    and   we 
adjure  the  reader,  if  he  has  the  least  doubt  as  to  the  fact,  to 
lose  no  time,  and  spare  no  pains,  to  bring  this  very  impor- 
tant  question,   involving  his  own   eternal  interests,   to  an 
issue.     Let  him  dismiss  prejudice,  and   read,  and  weigh, 
both  sides  of  the    question,  and    decide  according  to  the 
amount  and  force  of  evidence,  after  a  full  and  impartial 
examination.     We  shall  not  fear  the  result  in  his  mind. 
It  is  nothing  but    obliguity    of   heart  that  can  resist  the 
overwhelming  power  of  the  demonstrations   in   the  case. 
The  claims  of  the  sacred  scriptures  are  so  high,  and  their 
asseverations  affecting  man's  personal  and  eternal  interests, 
so  bold,  and  appalling,  and  uncompromising,  that  no  man, 
pretending  to  act  as  a  reasonable  being,    can  dismiss  this 
subject  with  a  trivial  attention. 

Assuming  the  scriptures  to  be  the  word  of  God,  as  we 
do,  it  is  obvious  that  we  claim  for  them  the  infallibility 
oi  infinite  and  immulable  truth.  Thence  it  is  conten- 
ded, there  arises  an  obligation,  on  our  part,  in  reference  to 
them,  which  applies  not  to  any  other  species  of  evidence. 
Believing  them  to  be  the  word  of  God,  we  are  bound,  by 
all  the  authority  that  God  can  assert,  to  receive  them  ^^not  as 

1  ICor.  ii.  13.  2  Gal.  i.  13,  12. 


^2  IN'rERPRETA llOiN  OF  ^.^ap.   v  . 

[he  word  of  man,  but  as  they  are  in  truth  the  word  of 
God.''^  This  no  one  can  deny.  But  some  will  ask,  what 
is  the  word  ol  God,  and  how  are  we  to  determine  as  to  it 
in  any  and  every  case?  Here  and  there  are  passages  of 
scripture,  which  are  differently  understood  by  different 
persons  and  sects.  The  Christian  world  is  full  of  contro- 
versy. One  party  asserts  this  is  the  word  of  God,  another 
it  is  the  Vv'ord  of  the  devil,  and  by  a  summary  process  they 
appeal  to  their  respective  creeds  and  confessions  of  faith, 
which,  after  all,  are  the  production  of  fallible  men,  and  pass 
sentence  of  approbation,  or  of  condemnation,  according  as 
opinions  accord  or  are  discordant  with  the  set  form  of 
words.  The  avowed  and  practical  infidel  have  alike  em- 
ployed this  objection  to  bolster  uj)  themselves  in  their  con- 
tempt or  neglect  of  the  oracles  of  God.  But  if  *'they  have 
2*ejected  the  word  of  the  Lord  what  wisdom  is  there  in 
them?"^  While  they  profess  to  act  a  rational  part,  they  do 
act  irrationally;  and  while  they  boast  of  being  under  the 
guidance  of  human  wisdom,  and  claim  to  themselves  the 
name  of  philosophers,  or  of  philosophical  or  rational  di- 
vines, they  only  furnish  melancholy  specimens  of  human 
folly,  and  prove  that  neither  common  sense  or  reason  will 
sanction  their  claims. 

A  writer  of  the  seventeenth  centur}^,  in  a  treatise  entitled 
'^Rational  Religlo7i,^^  supposes  that  there  are  but  three 
modes^  in  which  the  truth,  or  true  sense  of  the  word 
of   God  itself  can  be  ascertained,   viz.,   by   llie    author i- 

1  1  Thess.  ii.  13.  2  Jer.  viii.  ?. 

3  Deus  quidem  Optiraus,  maximus,  absque  controversia  est  judex  supre- 
mus,  inefrag-abilis;  sed  is  nunc  inter  litigantes  speciale  decrttum  vore  sua 
propria  loquendo  non,  prcnunciat:  sicut  nee  Filius  ejus  unig-enitus  judex 
vivorum  ac  mortuorum  ab  eo  constitutus.  Verbum  autem  Dei  scriptum 
nobis  relictuni,  non  est  proprie  judex:  nam  id  est  norma  secundum  quam 
aliquis  judicare  debet.  Sicut  lex  ipsa  non  judicat  proprie,  scd  secundum 
leg-em  alicra'-J  ab  aiiqvio  iudicatur. 


CHAP.   V.  THE  SACRED  SCRIPTURES.  73 

iy  of  the.  church,  or  its  visible  head  on  earth — the 
Pope  of  Rome,  or  a  council,  according  to  the  opinion  of 
the  Roman  Catholics;  or  by  the.  dictation  of  the  Holy 
Spirit  in  the  hearts  of  the  elect,  as  he  alleges  the  protes- 
tants,  who  call  themselves  evangelical  or  reformed,  and  the 
enthusiasts  called  quakers  affirm;  or  hy  judgment  of  sound 
reason  in  every  man,  legitimately  and  strictly  examining 
the  word  of  God.  As  to  \\\q  first,  we  deem  it  unnecessary 
to  remark.  The  authority  of  Popes  and  councils  is  no  lon- 
ger respected  by  the  Christian  world,  whatever  may  be 
their  aspirings.  As  to  the  second,  it  may  suffice  to  state, 
that  we  contend  not  for  preternatural  revelations,  since 
the  code  of  scripture  is  completed,  and  that,  although  we 
acknowledge  the  agency  of  the  blessed  Spirit  to  be 
necessary,  in  order  to  our  arriving  at  the  knowledge  of 
scriptural  truth,  yet  we  are  not  of  those  who  affirm  that 
agency  to  be  by  any  afflatus,  or  impression  inconsistent 
with,  or  not  made  through  the  appropriate  exercise  of  our 
rational  powers.  Mr.  Locke,  in  his  essay  concerning  the 
human  understanding,  has  v^^ell  remarked  that  ^'no  proposi- 
tion can  be  received  fof  divine  revelation,  or  obtain  the 
assent  due  to  all  such,  if  it  be  contrary  to  our  clear  intuitive 
knowledge.  Because  this  would  be  to  subvert  the  princi- 
ples and  foundatfons  of  all  J^nowledge,  evidence  and  assent 
whatever,'-'^  and  fanaticism  must  inevitably  assume  dominion 

Videtur  igitur  non  posse  aliter  fieri,  quam  ut  in  controvcrsiis  fidei  seu 
religionis,  Veritas,  et  ipsius  verbi  Dei  seu  sacra:  scripture  verus  sensus,  hoc 
tempore,  per  aiiquem  istorum  trium  modorum  habeatur:  nempe,  aut  per 
EcGlesia;  ejusve  capitis  visibilis  in  terra,  scili  cet  pontificis  Romani,  sive 
Conciiii,  authoritatem ;  ut  volunt  pontificii,  qui  sibi  Catholicorum  Roma= 
norum  appellationem  vendicant:  aut  per  spiritus  sancti  in  cordibus 
dectorum  dictamen,  ut  statuunt  plerique  protestantes  qui  Evang-elici  vel 
Reformati  nominari  volunt;  ac  aliquatenus  similiter  ii  qui  Enthusiastze 
atque  Quakeri  nuncupantur:  aut  denique  per  ratiotiis  sanac,  in  unoquoque 
homine  verbum  Dei  legitime  expendentis  judicium;  utexisthnantaliij  aliqui 
Christiani.— -i??%?o  li'itimalls'—A.  iVissowatio,  pp.  4,  5. 

1  B.  ir.  c.  18.  §  5. 

10 


74  IN  TERl'UF/l  A  HON  OF  CHAr.  V.  * 

where  an  influence  or  revelation  of  the  Spirit,  inconsistent 
with  the  jiroper  and  judicious  exercise  of  our  rational  minds 
is  made  the  arhitcr  of  truth.  This  remark,  however,  is  not 
intended  to  apply  to  any  original  revelation  which  God 
was  pleased  to  make  to  the  mind  of  man;  but  only  to  that 
standard  of  truth  found  in  the  impressions  which  those 
divinely  inspired  have  communicated  to  us  in  words,  the 
ordinary  mode  of  conveying  thought  from  one  to  another. 
He  that  suspended  the  exercise  of  the  senses  in  some  of  His 
propliets.  and  gave  ideas  of  objects  and  subjects,  previously 
unknown  and  inconceivable,  is  not  to  be  limited,  as  to  His 
power  and  ways  of  access  to  the  human  mind.  Paul  un- 
doubtedly obtained  ideas  when  *'hc  was  caught  up  into 
paradise,  and  heard  nnspeakablc  words,"  which  he  could 
not  communicate  to  others,  because  imparted  to  him  iti 
«)ome  sublime  m3"sterious  way,  *SvIielhcr  in  the  body  or 
out  of  tlie  body  he  could  not  tell,  God  knoweth.'^^  Such 
revelations  however  have  ceased,  and  the  communications 
addressed  to  us  by  God,  arc  through  the  medium  of  the 
sacred  scriptures,  an  intelligible  language,  adapted  to  the 
ordinary  modes  of  human  Ihoudjht.  Whoso  pretends  to 
have  received  a  communication  in  any  other  way  from 
God,  must  first  work  a  miracle  before  we  can  receive  his 
testimony  as  the  word  of  God.  .  • 

The  render  has  perhaps  already  inferred,  that  the  third 
gild  last  method  of  arriving  at  the  knowledge  of  the  truth 
or  true  sense  of  the  word  of  God,  viz.,  by  the  judgment  of 
sound  reason  carefully  examining  and  determing  what  is 
the  word  of  God,  is  the  only  available  mode.  The  truth 
of  this  conclusion  will  depend  very  much  on  the  meaning 
attached  to  the  phrase  human  reason.  If  by  it  is  meant  tlie 
regular  process  of  argument,  wliere,  by  comparing  one  idea 
with  another,  wb  elicit  a  third,  more  correctly  called 
reasoning,   the  conclusion  is  untenable.     But  if  nothing 

\  '.X^or.  \ii-  M 


,  ,1 M  .  \  I  111'.  sA(:iu.:i)  ^^i  uiri  1 1  ijr.s  -  , 

more  is  nieanl,  tlian  (hal  l.lii'  j)()\v(r,  oi- ;i.s  liOclaMldinrs  il , 
1l)(^  "faculty  whcrt.^l)y  man  is  .supposed  (o  Ix'  «lis(ii^vnisluMl 
iVoiu  lli(^  Ix-asls/"  tin;  mind  ilscH"  ;is  (•a[);d)U'  ol"  p(M-c('i vinu; 
and  rrc.iMvinir  truth,  is  the  modium  dT  our  Unowlcdjre  of 
the  word  ofdod,  \vc  do  not  ol)ject.  All  truth,  of  \vhat(>v<'r 
kind,  ami  supp(;rt('d  \)y  whalcver  ('vldencr,  niukcs  ils  ap- 
peal dii-fc.tly  lo  man's  rational  natnit\  nnil  it  is  tin*  peroi- 
pi(.Mit  thinkinu;  ]>rinciplc  itsidf  that,  ici.'civcs  or  rejects.  Hut 
this  is  not  \\\\\  idea  which  is  ntliudjed  to  the  phrase  hv 
many. 

VViien  it,  is  contended  hy  souk.',  that  human  reason  is  tiu' 
iudj;e    id"  truth — that,  tjje    scrijdures    ai(^  l)nt   the;   law    (the 
7i()rnnf)  of  jud<;m(MU,  and  not  ^/(^("/expresdng  his  decisions, 
tliey   mean,    that    there    are  certain    intuitive;   piinci|)les  ur 
axioms,  which  the  miijd  apj)reheniLs  to  he  immntahly  tiue, 
and  hy  means  of  which   it  forms  a  judfj^ment,  whether  the 
rendatioiis  of  tin;  sc.ri|)tures  are  to  hi;  r<c(;ived  or  rejected. 
Wn'  (;xamjih;,  it  is  assumed  that  cnery  f;dher  is  prior  to  his 
.ton,  (;very  u;eueration  lias  sonu>  hep,innin<;' of  existence,  the 
JMost  Jligh  (loci  and  man  are  uneijual,  every  inxfi/  is  Unite, 
Gvery  tiue  man  is  a  trui;  person,     '.rhesu  proj)ositions,  and 
many   other  of  a  like;  (;haract<:r  which   mijjht  he  sug^;ested 
are  appreh(;n(h;d  as  ahsolutc  truisms.      Now  it  isall(;j:;cd  hy 
our  oj)ponents,  that  to  the  test  of  such  postulates  and  axioms 
wo  are  to  sul)j(;ct  the  revelations  of  sciipturi;,    in  ordc^r  to 
discover   their  tiaith  or  to  decide    whether   they  aie  or  are 
not  thi;  word  of  (lod.      Accordinji;Iy,  they  go  lo  work  and 
throwing  the  different  iloctrines  of  faith  into  this  yiendiic, 
thoy  quickly  resolve  them  into  mere  vaj)0ur,  and  j)ronounce 
tluMU  altogether  d(;void  of  truth.      J  low   spurious  are;  such 
argtmM;nts!   Ev(;ry  fath(;r    is  jirior  to   his  son:    hut  (iod   is 
the  /'V////cr  of  Jesus  ('hrist: — therefore  Jesus  Christ    vva.'j 
not  IVom  all  eternity  with  (lod. 

Kvery  generation  has  some;  heginning  of  existence;   hut 
Je.^ns  ('hrist  wus  he^(d,f».'n    f)f   the  Fatlu  i":    tlierefrtre    ,lcMUS 


76  IXTERrRETATION  OF  CHAP.  V. 

Christ  is  not  God,  who  is  without  beginning  of  days  or  end 
of  year's. 

The  Most  High  God  and  man  are  not  equal.  Jesus 
Christ  was  man:  therefore  Jesus  Christ  was  not  equal  with 
God. 

Every  body  is  finite.  But  Jesus  Christ  had  a  body: 
therefore  He  was  not  infinite. 

Every  true  man  is  a  human  person:  but  Jesus  Christ  was 
truly  man:  therefore  He  was  not  God,  but  a  human  per- 
son. 

Against  such  an  use  of  reason  we  solemnly  protest.  We  . 
do  utterly  deny,  that  the  axioms,  which  the  human  mind 
receives  as  self-evident  truths  in  referonce-to  the  things  of 
this  world,  are  to  be  made  the  test  of  truth  in  reference  to 
those  of  another.  No  position  can  be  more  tenable,  more 
undeniable  than  this,  that  it  is  only  by  means  of  the  five 
senses  a  knowledge  of  the  external  world  around  us  can  be 
had.  But  who  would  jeopard  his  reputation  as  a  philoso- 
pher by  affirming  there  are  not  inhabitants  of  other  worlds 
provided  with  more  or  difterent  means  of  intercourse  with 
material  things  around  tliem?^  The  truth  is,  every  rational 
man  cannot  but  feel  the  force  of  the  dramatist's  assertion. 

There  are  more  things  in  Heaven  and  Earth — 
Than  are  dreamt  of  in  your  philosophy. 

It  would  be  absurd  to  reason,  because  we  have  only  five 
senses,  therefore  there  can  he  no  other  means  of  inter- 
course with  a  material  world,  and  therefore  the  inhabitants 
of  Jupiter  innst  be  human  beings.  We  feel  how  utterly 
false  it  is  to  apply  the  axioms  and  reasonings  which  are  true 
of  the  things  of  this  world  to  those  of  another. 

Now,  the  sacred  scriptures  are  the  word  of  God,  disclo- 
sing scenes  and  objects,  entirely  different  from  what  we 
meet  in  this  world.     Tlie  source  of  our  information,  is  the 

1  Voltaire,  in  one  of  his  romances,  has  happily  illustrated  this  idea, 
and  a£;a",n?t  it  assuredlv  the  infidel  will  not  obiect. 


CHAP.   V.  i'HE  SACRED   SCRIPTUIIES.  77 

ieHhnony  or  communication  of  God  Himself,  both  me- 
diately and  directly.  "God,  who  at  sundry  times,  and  in 
divers  manners,  spake,  in  time  past,  unto  the  fathers,  by 
the  prophets,  hath,  in  these  last  days,  spoken,  unto  us,  by 
His  Son,  whom  he  hath  appointed  heir  of  all  things,  by 
whom  also  he  hath  made  the  worlds."^  In  such  evidence 
we  may  rest  satisfied,  for  the  witness  is  from  the  unseen 
world;  and,  that  there  should  be  no  doubt,  and  no  mistake 
about  receiving  his  testimony,  the  whuie  established  order 
of  nature  Acre  is  interrupted,  suspended,  controlled,  and 
changed.  The  God  of  nature,  whom  in  this  world  v/e 
adore,  is  thus  proved  to  be  the  Lord  of  the  invisible  state, 
and  the  sensible  proofs  of  His  power  thus  furnished  become 
strong  confirmations  of  the  truth  of  His  communications,  as 
the  apostle  aifirms  of  the  gospel,  '^which  at  the  first  began  to 
be  spoken  by  the  Lord,  and  was  confirmed  unto  us  by 
them  that  heard  him:  God  also  bearing  them  witness  both 
with  signs,  and  wonders,  and  with  divers  miracles,  and 
gifts  of  the  Holy  Ghost,  according  to  his  will."^  It  would 
be  absurd  to  imagine,  that  the  things  communicated  from 
such  a  sou7xe  would  be  demonstrable  by  the  principles  and 
axioms  that  apply  to  this  world.  Philosophy  may  have 
much  to  do  in  the  application,  and  prosecution  of  the  great 
principles  of  nature's  operations  as  men  call  it;  but  certainly 
she  can  have  nothing  to  do  with  disclosures  made  by  the 
most  competent  witness,  with  regard  to  things  spiritual. 
Faith,  or  the  belief  of  testimony,  is  the  medium  of  know- 
ledge in  reference  to  the  latter.  And  if  there  should  be 
any  thing  mysterious,  and  to  us  inexplicable  in  the  facts 
made  known  with  regard  to  the  spiritual  world — if  they 
follow  not  the  order  and  principles  of  things  in  this  world, 
that  is  no  reason  why  they  should  be  rejected,  but  rather 
presumptive  evidence  of  their  truth,  since,  even  here  phi- 
losophy  herself  fails  in   applying  her  own  favorite  and 

1  Heb.  i.  1.  ?.  2  Heb.  ii.  ?>.  4. 


78  INTERPRETATION  OF  CHAP.V^ 

peculiar  data  to  the  solution  of  many  phenomena  occurring. 
The  two  worlds  differ  essentially  in  their  nature,  and  so 
must  the  respective  phenomena  they  present. 

On  the  ground  of  the  essentially  differing  character  of 
the  facts  reported  in  the  scriptures,  and  of  the  phenomena 
which  this  world  presents,  we  claim  a  superiority  for  the 
knowledge  obtained  by  faith,  above  that  derived  from  sys- 
tems of  philosophy.  On  the  same  ground,  too,  we  affirm, 
exists  whatever  difficulty  there  may  be  with  respect  to  our 
apprehension  of  them.  There  is  no  vagueness  or  mysti- 
cism in  the  language  which  the  Spirit  of  God  has  employ- 
ed in  delivering  His  testimony.  There  is,  indeed,  an  im- 
perfection in  human  language,  which  renders  it  difficult  to 
convey  precisely  our  ideas:  and  this  arises,  no  doubt, 
out  of  the  very  nature  of  things,  it  being  by  no  means 
probable  that  all  will  attach  the  very  same  leaning  to  the 
same  expression.  But,  therefore,  as  it  has  pleased  the 
Spirit  of  God  to  speak  to  us  in  human  language,  to  use  our 
own  words,  we  must  expect  that  there  will  be  different  and 
even  erroneous  impressions  sometimes  made  on  different 
minds.  The  only  effectual  guard  against  this  thing,  is  to 
* 'compare  spiritual  things  with  spiritual"^ — not  to  put  our 
'meaning  on  any  term,  but  to  ascertain,  previously,  in 
what  sense  the  Spirit  of  God  employs  it.  Here  is  an 
appropriate  sphere  for  the  energies  of  the  human  mind  to 
be  displayed.  But  such  an  office  of  reason  is  very  differ- 
ent from  that  of  judging  and  deciding,  whether  the  facts 
and  truths  made  known,  are  entitled  to  credence.  If  there 
is  any  other  difficulty  in  apprehending  the  meaning  of 
scripture,  it  may  be  traced  entirely  to  a  different  source, 
eitlier  to  the  circumstance,  that  the  facts  or  truths  they  dis- 
close are  such  as,  from  the  very  nature  of  the  case,  could 
not  have  been  discovered,  or  excogitated  by  the  human 
niind,  and  could  only  be  communicated  by  expressions  bor- 
3    1  Cor.il.  13. 


CHAP.    V.  Aii^  SACRED  SCRIPTURES.  7\) 


rowed  from  tilings  analogous  to  ihem  in  this  world.  They 
are  ''Ihe  things  of  God,^^ — things  pertaining;,  and  peculiar 
to  the  infinite  Supreme,  which  were  hid  in  the  counsels  or 
purposes  of  the  eternal  mind,  and,  therefore,  could  only 
become  known  by  us,  either,  as  He  should  see  fit  to  de- 
clare them,  or  develope  them  in  His  providence.  Accord- 
ingly, the  apostle  declares  the  source  of  his  knowledge  of 
divine  things  to  have  been  the  communication  of  God  Him- 
self, and  not  the  principles  and  deductions  of  the  world's 
philosophy.  *'Now  we  have  received,  not  the  spirit  of  the 
world,  but  the  Spirit  which  is  of  God;  that  we  might 
know  the  things  that  are  freely  given  to  us  of  God."^ 

We  are  aware  that  such  distinctions   are  repudiated,  by 
those  who  affirm  human  reason  to  be  competent  to  the  dis- 
covery of  all  man  shall  ever  know;  and,  that,  to  speak  of 
things  beyond  its  k^n,  is,  in  their  estimation,  to  rave  ia 
the  delirium   of  an   enthusiastic   and   distempered  fancy. 
But  such  votaries  of  reason,  seem   to  have  taken  a  very 
partial  and  limited  view  of  the  various  objects  and  extent 
of  human  knowledge.      God  and  His  government  compre- 
hend the  utmost  of  what  exists,  and  can  be  known  by  the 
most  exalted  and  intelligent  of  creatures.     Yea,  with  rev- 
erence be  it  said,  the  knowledge  of  God  Himself  can  ex- 
tend no  further.     But  where,  let  us  ask,  is  the  man  that 
can  tell  the  extent  of  either  the  divine  excellence  or  oper- 
ations? As  to  the  perfections  of  Deity,   who  will  affirm 
there  may  not  be  soir.e,  yea,   many,  of  which   we  cannot 
even  conjecture?  There  was  a  period  when  but  a  very  few 
of  the  leading  attributes  of  God  were  known  to  men.     But 
it  has  pleased  the  Most  High  to  reveal  others,  of  which 
human  reason,  in  her  loftiest  flights,  and  most  entranced 
reveries,  had  never  thought  or  dreamt.     The  experience 
of  the   world,  from  the   beginning,  authorises  the  belief, 
that  many  attributes  of  God,  yet  lie  concealed   from  the 
1  1  Cor.  u.  12. 


80  INTEllPRETA TION  OF  CHAP.  \% 

notice  of  poor,  frail,  and  falliWe  man,  which  may,  in  ano- 
ther and  nobler  world,  be  disclosed.  And  the  sacred  scrip- 
tures confirm  the  belief.  "Canst  thou  by  searching  find 
out  God?  canst  thou  find  out  the^lmighty  to  prefection?*'^ 

And  as  to  the  government  of  God,  comprehending,  alike 
his  created  universe — teeming  with  life  in  every  part,  and 
the  order  and  operation  and  agencies  of  his  holy  provi- 
dence, can  any  presume,  that  he  either  knows,  or  shall 
be  ever  able  to  know,  the  whole?  We  look  abroad  upon 
the  works  of  the  Almighty  hand,  and  are  apt  to  think,  that 
if  we  can  discourse  a  little  about  tiie  laws  according  to 
which  bodies  affect  each  other,  or  their  properties  and  mu- 
tual action,  we  are  versed  in  natural  philosophy.  We  look 
a  little  into  the  constituent,  elementary,  parts  of  material 
objects,  and  their  mutual  afiinities  and  action,  and  think^ 
that  if  we  can  but  analize  them,  we  Ifnow  them  altogether. 
We  look  a  little  into  the  operations  of  our  own  minds,  and 
are  apt  to  think  that  we  know  somewhat  of  the  character 
of  spirit,  and  the  laws  which  govern  human  thought.  And, 
in  like  manner,  a  transient  view  of  every  other  branch 
of  human  science,  serves  but  to  inflate  our  vanity  and  per- 
suade us  that  we  know  v.uch.  But  when  we  begin  care- 
fully to  investigate  the  mechanical  laws  wdiich  govern  the 
material  universe — the  various,  complicated  and  vvonderous 
combinations  of  atoms,  by  means  of  the  chemical  laws, 
which  regulate  the  structure  and  properties  of  bodies,  and 
the  conflicting  elements  associated  in  our  own  being,  which 
are  preserved  in  admirable  harmony;  and  when,  in  addi- 
tion to  this,  we  inquire  into  the  essential  nature  of  what 
we  see  and  feel  and  think,  we  find  that  ^11  our  science  and 
philosophy  teach  but  the  same  humiliating  and  mortifying 
lesson,  that  we  do  indeed  know  nothing. 

If  such  is  the  fact  in  relation  to  objects,  v/ith  which  we 
are  most  familiar,  which  greet  and  cheer  and  refresh  us  at 
1  Job-  Ai.  ^ 


CHAP.   V.  THE  SACRED  SCRIPTURES.      -  Si 

every  turn,  need  we  be  at  all  surprised,  at  being  ignorant 
and  incapable  of  discovering  those  things  which  are  pecu- 
liar to  God?    It  is  owing  to  the  pride,  perverseness  and 
rebellion  of  the  human  mind,  that  men  are  so  willing  to 
remain  ignorant  of  those  things  which  do  properly  consti- 
tute the  inateriel  of  human  knowledge — which  are  the 
legitimate  field  for  the  research  of  human  reason,  and  yet 
insist   upon    knowing   and    comprehending    every   thing, 
which  in  its  very  nature  rises  far  above  the  reach  of  human 
thought.     We  must  be   content    to   believe   many  things 
which  we  shall  never  understand.     We  have,  indeed,  learn- 
ed to  be  so  in  reference  to  the  most  common  objects  of  hu- 
man knowledge.     Every  thing  which  meets  our  eye,  or  is 
perceived  by  any  of  our  senses,  is  in  its  intimate  nature 
incomprehensible.      Our  very  sensations  are  themselves  a 
mystery.      There  is  something  in  all  we  see  and  hear  and 
feel,  that  evades  the  grasp  of  human  reason.     Yet,  will  any 
one  affirm,  that  to  talk  of  such  things — things  beyond  hu- 
man ken,  is  to  rave  in  the  delirium  of  an  enthusiastic  and 
distempered  fancy?  Is  it  delirium?  By  no  means: — but  the 
fact  is  directly  the  reverse.     He  that  suffers   himself  to 
doubt,  and  disbelieve,  in  relation  to  the  objects  which  ad- 
dress his  senses,  who  will  not  admit  their  reality,  because 
he  cannot  comprehend   their  nature,  or  have  any  idea  of 
the  essence  of  matter,  is,  by  the  common  consent  of  man- 
kind, pitied  or  ridiculed  as  insane. 

The  truth  is,  men  universally,  in  reference  to  matters  of 
this  world,  act  upon  the  principle,  that  the  evidence,  which 
substantiates  the  fact,  even  out-weighs  their  own  per- 
sonal and  peculiar  difficulties,  or  embarrassments,  as  to  its 
explication.  They  believe,  that  the  innumerable  inexpli- 
cable things  around  them  do  exist,  because  their  senses 
report  to  them  the  fact.  Let  them  act  on  the  evidence 
j^'ibmittcd,    and   believe,   as    implicitly,   that   '*the  things 

which  d.ro^  given  to  us  of  God,^'  do  really  exist.     Is  not 

11 


S2  INTERPREIATION  OF  CHAP.   V. 

His  testimony  in  this  case,  as  good  evidence  as  that  of  our 
senses  in  the  other?  In  both  it  is  obviously  our  duty  to 
believe  the  report — to  let  the  evidence  which  either  the 
testimony  of  God,  on  the  one  hand,  or  that  of  our  senses^ 
on  the  other,  out-weigh  all  the  perplexities  and  difficulty 
we  may  have  in  the  explication  of  the  things  reported. 

But  this  is  not  the  spirit  of  the  world.  The  pride  of 
human  reason— the  vain  v^isdom  of  a  false  philosophy — 
the  natural  aversion  of  the  human  heart  from  the  things 
that  are  of  God — and  the  high  value  at  which  men  practi- 
cally hold  the  evidence  of  their  senses,  lead  them  to  reject 
and  disbelieve  the  great  truths  and  facts  which  are  based 
exclusively  on  a  "Thus  saith  the  Lord."  This  is  the  spi- 
rit of  the  world — a  carping,  captious,  cavilling,  unbeliev- 
ing spirit,  which  demands  the  demonstrations  of  science, 
to  force  conviction,  or  the  soft  silver  tones  of  a  flattering 
eloquence  to  seduce  the  heart  into  faith.  It  must  be  wooed 
and  caressed  by  "the  words  which  man's  wisdom  teacheth," 
or  it  will  spurn  the  testimony  of  God.  It  must  subject  the 
declarations  of  Him  who  cannot  lie,  to  the  inquisitorial 
torture  of  its  hoivs,  and  tvhi/s,  and  wherefore,  and  receive 
ample  satisfaction  in  all,  or  it  will  make  a  merit  and  a  boast 
of  its  scepticism,  while  it  is  content  to  receive  with  each 
passing  hour,  things  utterly  inexplicable,  without  a  mo- 
ment's thought,  and  on  evidence,  by  no  means  as  conclu- 
sive as  that  of  the  testimony  of  God. 

Every  one  pronounces  h'm  to  be  guilty  of  great  foolish- 
ness, who  demands  evidence  on  a  subject  utterly  foreign 
from  the  nature  of  such  evidence.  Would  not  all  the 
w^orld  laugh  at  the  judge,  who  would  require  the  barrister 
mathematically  to  demonstrate  his  positions,  and  refuse  the 
testimony  of  his  witnesses?  Equally  foolish  and  absurd, 
is  his  conduct  who  demands  mathematical  evidence  in  sup- 
port of  moral  truth.  Who  does  not  see,  that  the  relations, 
and  ratios,  of  forms,  and  quantities  are  essentially  different,, 


CHAP.  V.         '^^^^  SACKED  SCRIPTURES.  §3 

in  their  nature,  from  the  operations  of  mind,  and  must 
therefore  be  demonstrated  by  evidence  essentially  different? 
The   Epicureans  are  justly   censured   for  rejecting  every 
truth  that  would  not  be  supported   by  the  evidence  of  tlie 
senses.     And  so  must  they  be,  who  laud  the  evidence  of 
geometrical  ancdi/sis  as  superior  to  that  of  consciousness* 
or  of  the  testimony  of  a  competent  and  credible  witness. 
Dr.  Barrow,  in  his  profound   admiration   and   extravagant 
praise  of  m-atliematical  science,  may  have  probably,  though 
unintentionally,  contributed  to  fortify  the  sceptic  in  his 
rejection  of  the  evidence  available  in  the  support  of  moral 
truth,  wlien  he  said,  "the  mathematics  eflfeotually  exercise^ 
not  vainly  delude,  nor  vexatiously  torment,  studious  minds, 
with  obscure  subtleties,  but  plainly  demonstrate  every  thing 
within  their  reach." — ^'They  wholly  deliver  us  from   a 
credulous  simplicity,  and  most  strongly  fortify  us  against 
the  vanity  of  scepticism;  they  effectually  restrain  us  from 
a  rash  presumption,  most  easily  incline  us  to  a  due  assent, 
and  perfectly  subject  us  to  the  government  of  right  reason.  ^^ 
These  assertions  are  too  bold.    The  mathematics  have  their 
subtleties,and  they  demonstrate  what  common  sense  at  once 
perceives  to  be  absurdities.     An  infinity  of  infinities,  each 
infinitely  less  than   the  otht*r — curves   infinitely  approxi- 
mating fixed  lines,   but  never  touching— m^nzVe  spaces 
generating  by  rotation — solids  oi  finite  capacity — varia- 
ble l^spaces  continually  augmenting  and   yet  never  be- 
coming equal  to  certain  finite  quantities,  these  are  subtle^ 
ties  and  mysteries  as  perplexing  as  any  that  can  be  cited 
in  moral  science.     The  truth  is,  that  there  is  no  subject  oa 
which  the  human  mind   may  not,  by  the  aid  of  its  appro» 
priate  evidence,  be  led  on,  by  regular  processes  of  demon= 
stration,  till  it  is  lost  in  the  absolute  incomprehensibility 
of  its  own  deductions.      It  is,  therefore,  highly  erroneous, 
and  mischievous,  to  extol  one  species  of  evidence  above 
another,  and  thus  contribute  to  shake  men's  confidence  in 


84  INTERPBETATION  OF  CIIAP.  V 

the  reality  of  what  may  have  been  legitimately  demon- 
strated by  its  appropriate  evidence.  Consciousness,  intui- 
tion, intellection,  deduction,  geometrical  analysis,  moral 
certainty,  all  deserve  respect  in  there  proper  sphere. 
Let  reason  be  employed  in  her  appropriate  province,  but 
when  God  speaks  let  man  believe.  His  testimony  is  ample 
and  decisive  proof.  On  all  subjects  to  uhich  it  appropriate- 
ly applies,  it  is,  in  its  very  nature^as  conclusive  as  mathe- 
matical demonstration  can  be,  and  far  more  than  the  deduc- 
tions of  reason,  or  the  testimony  of  the  senses.  Why 
should  we  apply  the  rules  and  principles  of  reasoning, 
founded  on  the  data  which  this  world  affords,  to  that  whicli 
is  unseen  and  cannot  be  explored  by  us?  If  God  Himself, 
a  competent  and  credible  witness,  has  made  report  to  us — 
delivered  His  testimony,  let  us  rebuke  the  spirit  of  the 
world,  and  learn  with  reverence  and  gratitude  ta  receive 
the  revelations  which  He  makes  of  His  own  will.  The 
spirit  of  the  world,  when  indulged  to  the  rejection  of  the 
divine  testimony,  is  the  arrant  pride  of  the  rebellious 
mind.  Its  suggestions  are  madness,  and  its  ascendant  in- 
fluence on  the  mind,  is  death  to  all  its  immortal  hopes. 

It  was  this  Spirit  which  characterized  and  disgraced  many 
who  professed  the  religion  of  Jesus  Christ  in  the  church  of 
Corinth.  Accustomed  to  the  profound  disquisitions  of 
their  philosophers,  and  to  the  flowing  strains  of  their  oi'a- 
tors,  and  fond,  as  were  the  Greeks  generally,  of  rich  and 
polished  style,  of  accurate  and  ornamental  language,  of 
close  and  energetic  argument,  in  short,  of  all  that  could 
please  the  imagination  and  satisfy  tlie  understanding,  they 
soon  perverted  the  ministry  of  reconciliation,  and  the  sacred 
scriptures,  from  their  grand  original  design,  and  sought  to 
make  them  subservient  to  their  literary  gratification  and 
improvement.  xVware  of  this  state  of  feeling,  in  the  first 
instance,  when  Paul  preached  among  them,  he  purposely 
laid  F»«ide  v/hatpver  7T)ia;ht  be  thoug;hi:  to  be  i.ni^ended  fj?  a 


CHAP.    V,  Ttii^  SACKED  SCRIPTURES.  §/; 

<]ispay  of  wisdom,  or  eloquence,  or  mere  human  reasonins;. 
He  employed  not  the  enticing  words  of  man's  wisdom — he 
came  not  among  them  with  excellency  of  speech  or  of  wis- 
dom; but  trusting  to  the  powerful  influence  of  the  Spirit, 
who  revealed  the  truth  to  his  own  mind,  he  told  again 
and  again,  his  simple  and  affecting  story  of  ^^Chr^ist  and 
Him,  crucijied.''^  "For  I  brethren,"  says  he,  '^when  I 
came  to  you,  came  not  with  excellency  of  speech,  or  of 
v)lsdo7n,  declaring  unto  you  the  tesiiviony  of  God;  for 
I  determined  not  to  know  any  thing  among  you,  save 
Jesus  Christ  and  Him  crucified.  .  And  I  was  with  you  in 
weakness,  and  in  fear,  and  much  trembling:  and  my 
speech  and  my  preaching  w^as  not  v/itli  enticing  words  of 
men's  wisdom,  but  in  devionstralion  of  the  Spirit^  and  of 
power;  that  your  faith  should  not  stand  in  the  wisdom  of 
men,  but  in  the  power  of  God."^  Here  the  true  reasoii 
of  our  conviction  of  the  truth,  as  revealed  by  God,  is  dis- 
tinctly stated — the  demonstration  of  the  Spirit  and  of 
power.  It  is  the  powerfully  convincing  evidence  of  truth, 
had,  in  ^Hhe  testimony  of  God,"  which  the  Holy  Spirit 
has  delivered  to  us  by  the  mouths  of  holy  men  and  prophets, 
and  which  he  urges  on  tlie  mind,  that  sivays  it  into  faith. 
This,  Paul  wished  to  be  the  basis  of  their  faith,  and  none 
other,  and  as  he  unfolded  the  truth,  which  God  had  reveal- 
ed, he  claimed  their  unhesitating  assent.  His  style  of 
preaching  does  not  seem  to  have  pleased  all.  Some -pre- 
ferred Apollo's  gentle  and  persuasive  strains,  while  others 
were  enamoured  with  Peter's  ardent  and  vehement  delive- 
ry. Their  factious  and  contentious  spirit,  Paul  utterly 
contemned;  and  he  was  careful  to  apprise  them,  that  the 
gospel  which  he  preached  differed  in  its  very  nature,  from 
all  the  dogmas  or  demonstrations  of  their  philosophers. 
The  ministry  of  reconciliation  was  not  to  be  prostituted, 
and  the  high  functions  of  that  holy    office,   v/hir,h  unfolds 

1  \  Cor.  ii.  ^'^. 


Se  INTERPRETATION  OF  CHAP.  V. 

and  urges  the  word  of  God  on  the  consciences  of  men^  were 
not  to  be  discharged  as  were  tlie  professional  lectures  of 
their  admired  scholars.  He  did  not  profess  to  have  made 
any  magnificent  discoveres,  or  to  have  adopted  any  new 
philosophy  or  to  have  elicited  truth  hy  the  pov/er  of  his 
own  loo-ical  mind.  He  resorted  not  to  the  schools  of  the 
philosophers  for  his  information,  nor  did  he  even  dream  of 
quoting  Pythagoras  or  Plato,  Aristotle  or  Socrates  as  his 
authorities.  He  took  it  from  the  moulh  of  God  Himself, 
and  as  he  bowed  in  submissive  belief  of  its  truth,  so  did  he 
require  the  same  faith  from  his  hearers.  '  **I  certify  you 
brethren,  that  the  gospel  which  was  preached  of  me,  is  not 
after  man.  For  I  neither  received  it  of  man,  neither  was  I 
taught  it  but  by  the  revelation  of  Jesus  Christ.''^  He  spake 
by  the  Holy  Spirit  of  God,  and  not  according  to  the  wisdom 
and  judgment,  the  reasonings  and  convictions  of  the  world. 
This  fact  he  assigns  as  a  sufficient  explanation  of  the  au- 
thoritative character  and  style  of  his  preaching — as  a 
satisfactory  reason  for  his  claiming  the  full  unhesitating 
assent  of  his  hearers.  *'Now  we  have  received, *'  says  he, 
*«^not  the  spirit  of  tlie  world  but  the  Spirit  which  is  of  God, 
that  we  might  know  the  things  that  are  freely  given  to  us 
of  God."^  It  was  bi/  the  revelaiion  of  this  Spirit,  that /j5 
obtained  his  knowledge,  and  in  7io  other  way.  For  the 
things  that  he  declared  were  what  ^^Eye  hath  not  seen,  nor 
ear  heard,  neither  hath  it  entered  the  heart  of  man — the 
things  which  God  hath  prepared  for  them  that  love  him."^ 
The  whole  scheme  of  redemption,  by  the  eternal  Son  of 
God,  crucified  and  slain  in  the  nature  of  man,  was  originally 
beyond  the  power  of  human  conception.  It  never  coulcl 
have  been  excogitated  by  the  human  mind.  And  there- 
fore in  undertaking  to  speak  on  themes  so  novel,  so  extra- 
ordinary, so  amazing,  so  inconceivable,  however  some 
might  deem  them  extravagant  and  wild,  or  others,  evincive 

1  Gal  1.  13.  12.  ^  >  Car.  v..  1?.  "  ^  ^or.  ii,  9. 


CHAF.  V.  i^^  SACKED  SCliiPrrLKES.  87 

of  the  loftiest  intellect,  yet  did  Paul  make  no  high  preten- 
sions to  human  wisdom,  nor  even  defend  his  claims  in  this 
respect,  but  sini])!}'  "declared  unto  them  the  testimo- 
ny of  God,"  putting  honour  on  the  Spirit  who  had  revealed 
them  unto  him, 

Paul's  idea  of  inspiration  was  essentially  difTerent  from 
that  of  the  rational  divines,  or  he  has  expressed  himself  in 
the  most  bungling  ond  unintelligible  terms.  So  far  from 
supposing  that  his  thoughts,  excogitated  in  his  own  mind, 
were  the  revelation  of  God,  he  leads  us  to  believe,  that 
he  derived  them  as  certainly  and  directly  from  an  imme- 
diate communication  made  from  God  to  liim  as  we  may  be 
said  to  derive  our  thoughts  from  another  when  we  attend 
to  v/hat  he  tells  us.  He  did  not  preach  to  his  hearers  the 
result  of  his  own  reasonings. 

The  things  he  taught  were  gratuitously  communicated 
of  God,  and  therefore^  were  of  such  character  as  to  have 
forever  eluded  discovery  by  human  reason.  They  were 
things  which  none  of  us  had  a  right  to  expect  would  be, 
and  which  man,  if  left  to  himself,  never  could  have  ima- 
gined. Nor  should  w^e  be  surprised  at  this.  For,  if 
v/e  cannot  look  into  the  nearest  planet,  or  penetrate  into 
the  essence  of  the  smallest  atom,  is  it  to  be  expected,  that 
we  should  be  able  to  explore  the  eternal  mind?  "Touching 
the  Almighty  we  cannot  find  him  out."^  *^Who  hath  known 
the  mind  of  the  Lord,  or  who  hath  been  his  counsellor,''^ 
To  divine  what  it  might  please  Him  to  give,  when  we 
cannot  eoniecture  the  purposes  even  of  our  nearest  and  most 
intimate  friends,  is  entirely  beyond  the  power  of  man:-— 
especially  so,  when,  instead  of  anticipating  a  favour,  con- 
scious guilt  suggests  that  all  we  have  any  right  to  expect  is 
^'indignation  and  wrath,  tribulation  and  anguish."^ 

From  the  above  remarks  it  is  obvious  that  reason  can- 
not legitimately  act  as  umpire  m  matters  of  faith.     The 

1  Jcb,  xxvii.  23.  2  Rom.  xi.  34.  3  Rom.  ii  8,  9. 


a^-  IXTEliPriETA  l'It?X  OF  CHAP.  Y. 

revelalion  of  God,  claims  assent  on  its  own  appropriate 
evidence,  and  is  not  dependent  on  the  deductions  or  de- 
monstrations of  reason.  The  early  Unitarians  did  not 
presume  in  this  matter  to  push  their  principles  as  far  as 
their  modern  successors  have  done.  The}^  acknowledged 
a  revelation  from  God  in  some  immediate  and  supernatural 
way,  not  through  the  natural  excogitations  of  the  human 
intellect,  and  therefore  did  not  presume  to  exalt  reason  ta 
the  office  of  judging,  and  determining  what  it  is  in  the 
sacred  scriptures  we  are  bound  to  believe  and  what  not. 
If  they  did  extol  it,  they  gave  not  to  it  the  paramount 
authority.  In  regulating  the  distinctive  doctrines  of  reve- 
lation, they  rather  tortured  their  ingenuity  to  explain  away 
the  obvious  meaning  of  terms,  than  took  the  bold  infidel 
and  deistical  ground  of  rejecting  them  as  mysteries  of  which 
reason  could  not  approve.  Hear  one  of  the  most  celebra- 
of  this  school,  *'As  regards  reason,  this  truly  is  a  fallacious 
way  in  a  matter  which  is  dependent  on  Divive  revelation 
as  is  the  Christian  religion."  Another  and  as  great  a  name 
adds,  ^'Mysteries  do  indeed  overcome  reason;  but  they  do 
not  destroy  it.  They  do  not  extinguish  its  light  but  they 
perfect  it.  Nay,  reason  alone,  which  could  not  of  itself 
discover  mysteries,  both  perceives,  and  embraces,  and  de- 
fends them  ivhen  revealed  to  it  "Truly,"  says  a  third, 
speaking  of  those  too,  whom  he  called  Unitarian  Chris- 
tians, *'these  Christians  confess  that  the  appropriate  mys- 
teries and  dogmas  of  the  Christian  religion  themselves,  are 
by  no  means  excogitated,  or  discovered  by  human  reason; 
but  delivered  by  the  revelation  of  God  Himself,  through 
His  Son  Jesus  Christ."  And  a  fourth  admits  that  neither 
can  philosophy  itself  reveal  the  Christian  religion,  nor  can 
our  reason  ever  prevail  to  try  it  at  law,  entirely  on  philo- 
sophical principles;  but  it  behoves  it  altogether  to  know  it 
from  a  Divine   revelation.^    It  is  too  bold  a  pretence   to 

1  Quod  enim  ad  rationes  attinet,  bxc  nimis  fallax  via  est,  in  re  qiiJe  ex 


CHAP.  V.  THE  SACRED  SCRIPTURES,  89 

exalt  reason  as  the  supreme  authority,  and  make  it  both 
judge  and  law  in  matters  of  faith.  They  that  claim  for  it 
this  office,  and  receive,  and  reject  the  revelations  of  the 
word  of  God,  just  in  so  far  as  they  accord  with,  or  are 
approved  by  the  judgment  of  their  reason  are  infidels  of 
an  high  order.  It  is  not  slanderous  to  call  them  such, 
nor  are  they  thus  malignantly  denominated  by  us,  for  it 
is  their  most  appropriate  appellation,  and  it  is  the  most 
arrant  hypocrisy  for  them  to  claim  and  wear  the  title  of 
Christians. 

Admitting  however  that  faith  is  bound  to  receive  the 
revelations  of  God,  on  t^'^eir  appropriate  evidence,  and  not 
because  reason  may  approve  of  their  mysteries,  a  question 
arises  as  to  ivhat  may  be  that  evidence.  On  this  subject 
there  has  been  strong  and  learned  controvers}'',  having  the 
renowned  names  of  Locke  on  the  one  side  and  Halyburton 
on  the  other.  We  shall  not  enter  into  this  controversy, 
but  content  ourselves  with  exhibiting  a  iQ\Y  facts  from 
which  we  may  be  led  to  a  proper  conclusion.  The  sacred 
scriptures  are  demonstrably  the  word  of  God,  so  that 
whoso  will  be  at  the  pains  of  weighing  this  matter,  may 
arrive,  by  a  process  of  invincible  reasoning,  at  this  convic- 
tion. It  is  a  truth,  supported  by  intuitive  evidence,  that 
what  God  says,  is  and  must  be  true.  It  might  be  supposed 
that  where  these  two  convictions  are  had  there  the  indivi- 
dual must  believe.     That  he  ought  indubitably  to  believe 

divina  patefactione  pendet,  quails  est  Chrisllano  religio. — Faust.  Soc,  in 
Tradde  authoritate  Jac.  Scnp.  cap.  1. 

S'lperant  quidem  ratio nem  my steria^  sed  non  evertunt:  non  exting-uunt 
ilia  hujus  lumen;  sed  perficlent.  Imo  ratio  mysterla  quae  per  se  invenire 
non  poterat,  sibi  revelata,  et  perclpit  sola,  et  amplectitiir,  etdefendit. — Cul- 
luis  de  Uno.  Deo.  Patre  Lib.  sub  Jinem. 

At  vero  isti  Christiani,  confitentur,  ipsa  rellgionis  Christiana;  propria 
mysterla,  seu  dogmata,  nequaquam  esse  et  ratione  huraana  excogltata,  sive 
inventa;  verum  ex  Dei  ipsius  revelatione  per  filium  ejus  Jesum  Christum 
tradlt^. — Heligio  JiaiionaUs  Mid.  Wi-ssowal.  p.  9, 

12 


90  mTERPRETAliON  OF  cHAP.  V- 

none  wlii  den}^.     But  it  is  not  the  fact.      Many  profess, 
and   no  doubt  have  both,  and  yet  do  not  believe.      Now 
whence  cames  this?  Is  it  not  the  nature  of  the  human  mind 
to  be  determined  in  its  convictions,  by  the  force  of  evi- 
dence?   A  man  cannot    believe  a  proposition   which    he 
thinks  is  not  true.     Let  him  however  be  convinced  of  its 
truth,  and  it  is  just  as  impossible  for  him  not  to  believe.  It  is 
obvious  therefore,  that  there  must  be  some  other  evidence 
to  produce  faith  than  what  has  been  stated.      But  what  can 
this  be?  We  apprehend  that  it  is  to  be  found  in^  the  nature 
of  the  second  conviction  stated  above,  viz.^^^that  what  God 
sa3's  is  true.   There  is  something  more  necessary  to  induce 
confidence,  than  the  mere  intellectual   conviction,    that  a 
man  speaks  the  truth.     Thei^  must  be  some  feeling  of 
approbation,  some  love  for  the  character  of  that  man,  if 
not  of  his  person,     V/e  often  misplace  our  confidence,  and 
believe  implicitly    the  falseho&d    which   some  unworthy 
object  of  our  friendship  may  assert:  while,    on  the  other 
hand,   through  prejudice  or  improper    feeling  entertained 
towards    another,    his    testimony    is   rejected    though    he 
speaks  the    absolute   truth.      It  would    seem  then  that  the 
heart  is  the  great  scat  of  that  perplexity  and  difficulty  un- 
der  which  any  one  may  labour,  as  it  respects  believing  the 
word  of  God.     Let  the  heart — the  sensibilities  of  man^s 
nature,  be  brought  into  unison  with  the  convictions  of  his 
understanding,  and  there  will  be  no  difficulty. 

The  fact  of  such  difficulty  however  is  not  to  be  questioned, 
and  for  its  removal  some  divine  influence  is  in  reality  as 
necessary  as  were  the  ccmniunications  of  God  in  making 
the  orignal  disclosure  of  the  facts  themselves.  The  remov- 
al of  this  is  attributed  to  the  same  great  agent  that  revealed 
men  the  Spirit  of  God,  who  exerts  an  influence  designed 
to  counteract  the  depraved  perceptions  of  the  mind  and 
vitiated  taste  of  the  heart.  "The  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God,  for  they  are  foolishness 


CHAP.  V.  THE  SACRED  SCRIPTURES.  91 

unto  him,  neither  can  he  know  them  for  they  are  spiritual- 
ly discerned,"  ^  In  exerting  this  influence  the  Spirit  of 
God  is  spoken  of  in  the  saered  scriptures,  as  producing  a 
new  life — awakening  the  mind  to  new  perceptions  and 
energies,  and  bringing  the  heart  und^r  the  power  of  new 
emotions.  So  Paul  speaks  of  his  own  perception  of  the 
truths  of  the  gospel,  and  of  his  successful  exhibition  of  them 
to  his  hearers.  ^*Not  that  we  are  sufficient  of  ourselves 
to  think  any  thing  as  of  ourselves;  but  our  sufficiency  is  of 
God;  who  also  hath  made  us  able  ministers  of  the  New 
Testament;  not  of  the  letter,  but  of  the  Spirit:  for  the 
ktter  killeth  but  the  Spirit  giveth  life.''^  While  therefore 
it  is  conceded  that  human  reason  or  the  mind  of  man  is  the 
percipient  principle,  in  the  appropriate  exercise  of  which 
alone,  we  can  have  any  knowledge  of  divine  things,  we  are 
far  from  granting  that  it  is  possessed  of  original  and  indepen- 
dent powef  to  discover  the  things  which  the  Spirit  of  God 
has  revealed,  or  is  placed  in  circumstances  and  found  af- 
fected so  as  rightly  to  perceive  and  appreciate  those  things 
while  uninfluenced  by  the  same  Spirit.  The  life-giving 
influence  of  the  Spirit  of  God  in  the  human  soul,  is  essen- 
tial to  right  and  clear  perceptions  of  the  truth,  so  that  it  is 
utterly  extravagant  and  absurd  to  claim  for  the  unrenewed 
mind  of  man  the  right  to  sit  as  umpire  and  judge  of  what 
can  or  cannot  be,  of  what  is  or  is  not  the  revelation  of  God. 
The  character  of  the  facts,  and  the  discordant  state  of  the 
human  mind  seem  alike  to  require  an  influence  of  the 
Spirit,  in  order  to  aright  apprehension  of  them. 

This  subject  will  again  occur,  when  it  must  receive  a 
more  minute  examination.  It  is  only  referred  to  at  present 
with  a  view  to  urge  the  necessity,  and  importance,  of 
laying  aside  every  thing  like  the  pride  of  human  reason, 
and  an  overweening  conceit  of  our  own  worth,  and  *'re- 
eeive  with  meekness  the  ingrafted  word  which  is  able  to 
1  1  Cor  n.  14=  2  2  Cor.  iii.  5,  6.- 


32  INTERPIIETATION,  &c.  CHAP.  V. 

save  our  souls.'^^    We  must  bring  our  minds  to  the  con- 
templation   of   divine    truth,    unbiassed    by    any    precon- 
ceived opinions,   unaffected  by  any  dislike  of  the  character 
of  God,  or  of  the  matter  of  his  testimony.     That  testimony 
is  indeed  humiliating  to  us.      It  writes  <Hekel"  on  all    our 
fancied  merit,  and  ^^Ichabod^'   on  all  our   lofty  gloryings. 
And  unless  we  consent  to  sit  at  the  feet  of  Jesus,  and  learn 
of  him — ^unless  we  be  converted  and  become  as  little  chil- 
dren— unless   our   hearts  are  attuned  to  the  instruction  Ho 
gives,  and  we  are  vvilling   to  knov/  and  believe    implicitly 
as  he  teaches,   we  shall  torment   ourselves   with   our   vain 
reasonings,  and   live  and  die   without  the   hope   that   He 
inspires.      We   shall    not    even    be    able  to    comprehend 
His   instruction.      All    things   will  be  perplexing    and  ir- 
ritating.     His   language    will  be  ofttimes    unintelligible, 
even  when  it  is  most  plain,  and  we  shall  find  ourselves  at 
a  loss  in  apprehending  those  truths  on  which  the    simple, 
humble  believer  feeds,   and  grows,  and  thrives.      As  long 
as  we  are  affected  by  a  dislike  of  his  character,   or  of   the 
truth  he  teaches,  we  shall  find  it  impossible  to  understand 
the  scriptures.      But,  if  with  a  docile  mind,  and  a  willing 
heart,    wc  come  to  them  to  inquire  that  we  may   *Mo  the 
will  of  God,  we  shall  know  of  the  doctrine  whether  it  be 
of  God."^    Let  us  apply  all  tl^e  energy  of  our  minds  to  the 
study  of  the  lively  oracles,   and  diligently  and   accurately 
investigate  the  meaning  of  their  language  according  to  the 
rules  of  legitimate  criticism; — but  having  ascertained  the 
meaning  of  the  Spirit^  let  us  submit   our  vain  reasonings 
to  His  dictation. 

1  Jamec,  i.  2I-,  '  2  John,  vii.  17 


CHAPTER  VI. 

THE    SPIRIT  OF  GOD,  THE  AUTHOR  OF 

LIFE* 


The  power  and  Spirit  of  God  not  synonymous— Regeneration  the  work  of 
divine  power  exerted  by  the  Spirit— A  peculiar  reason  for  this  being  re- 
ferred to  His  agency— An  order  of  operation  correspondent  with  the  or- 
der of  subsistences  in  the  divine  nature— An  exami)le— The  Spirit  of 
God  the  great  author  of  Life  in  all  its  varieties— No  law  of  nature  ade- 
quate to  explain  the  production  of  Life— The  nature  of  causality— Re- 
solvible  into  the  will  and  agency  of  God— Applied  to  the  subject  under 
consideration— Account  of  the  creation— Gen.  i.  2— Job.  xxvii.  3— Psal. 
cxxxix.  13,  16— The  Mosaic  account  of  the  vivification  of  man— John, 
XX.  22— The  natural  history  contained  in  the  bible— Reflections. 

The  power  of  God,  and  the  Spirit  of  God  are  both  spo- 
ken of  in  the  sacred  scriptures  as  being  concerned  in  the 
regeneration  of  a  sinner.  The  production  of  faith  in  the 
heart,  which  is  one  of  the  constituents  and  evidences  or 
the  commencement  of  this  change,  is  attributed  by  the 
apostle  to  the  exceeding  greatness  of  His  power  (who  is 
the  Father  of  glory)  to  us-ward  who  believe  according  to 
the  working  of  His  mighty  power."^  And  yet  it  is  as  dis- 
tinctly and  specifically  attributed  to  the  agency  of  the 
Spirit  as  being  indispensible  to  salvation— *^Except  a  man 
be  born  of  water  and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God/'^  Hence,  as  we  have  seen,  some  have 
inferred  that  the  power  and  Spirit  of  God  are  synonymous 
expressions. 

The  inference,  however,  is  not  legitimate.    For,  accord- 
ing to  the  views  already  given  of  the  nature  and  persons 
of  Deity,  it  is  very  easy  to  render  such  phraseology  per- 
1  Ech.  i.  19  -  lohn,  m.  7, 


94  'i'J^fi  SPIRIT  OF  GOD,  CHAP.  VI. 

fectly  consistent,  and  to  free  the  sacred  writers  from  the 
charge  of  mysticism,  and  of  useless  multiplication  of  terms 
which  would  otherwise  lie  against  them.  The  power  of 
Omnipotence — that  power  which  is  strictly  proper  to  the 
divine  Being,  is  specially  exerted  by  God,  in  the  person  of 
the  Holy  Spirit.  Should  it  be  objected,  that  in  speaking 
of  the  persons  of  the  Godhead,  we  speak  of  something  un- 
intelligible and  undefinable,  it  may  be  replied,  that  so  does 
the  physiologist  when  treating  of  Life — a  thing,  the  reali- 
ty of  which  we  dare  not  doubt,  but  the  nature  and  ori- 
gin of  which  are  utterly  incomprehensible.  This  is  no 
valid  objection,  if,  as  has  been  shown,  the  word  of  God 
does  teach  the  fact,  that  God,  the  one  infinite  Supreme, 
exists  in  three  persons.  We  hope  to  make  it  appear  in 
the  prosecution  of  this  work,  that  the  Spirit  of  God,  the 
third  person  of  Deity,  is  not  without  reason  referred  to 
peculiarly,  and  specifically  in  the  great  work  of  a  sinner's 
regeneration,  a  work  accomplished  by  the  energies  of  God. 
It  is  unnecessary  here  to  repeat  or  multiply  quotations  on 
this  point.  No  one  can  have  read  the  sacred  scriptures, 
without  noticing  the  fact,  that  the  Spirit  of  God  is  the 
special  and  immediate  agent  in  this  thing,  though  the  power 
be  divine. 

This  is  not  accidental.  There  is  a  peculiar  reason  for 
it,  which,  with  deference,  we  submit.  Although  there  is 
much  that  is  awfully  mysterious  in  the  nature  of  the  divine 
Being;  and  although  the  infinite  Supreme,  Jehovah,  the 
one  simple,  undivided,  uncompounded,  and  eternal  divine 
essence,  lives  in  three  distinct  and  co-equal  subsistences  or 
persons — 2.  fact  totally  inconceivable  and  incomprehensi- 
ble by  our  finite  minds;  yet  must  we  not  fear  so  to  think 
and  speak  of  Him.  For,  the  sacred  scriptures,  which  re- 
veal this  fact,  actually  go  further,  and  represent  the  persons 
of  the  Godhead,  not  only  as  being  three  distinct  co-equali- 
ties, but  as  having  an  order  of  subsistence,  and  a  correspon- 
dent, ordfi.r  nfoperrTiion.      The  Father,  as  the  first  person, 


CHAF.  VI.  TliE  AUTHOR  OF  LIFE.  95 

is  spoken  of  as  the  source  or  fountain — ^*The  Father  of 
lights,"'  &c. — the  Son,  as  the  only  begotten  of  the  Father,^ 
or,  as  proceeding  from  Him,^  and  the  Holy  Spirit  as  pro- 
ceeding from  the  Father,  and  sent  by  the  Son."*  Answera- 
ble to  this  mysterious  order  of  the  divine  subsistencies,  is 
the  order  of  divine  operations,  which  the  sacred  scriptures 
recognize.  The  Father  purposes  ov  plans^ — the  Son  cre- 
ates and  executes^ — -and  the  Spirit  conveys,  applies,  adorns 
and  fully  invests  with  the  benefits  designed  to  be  confer- 
red.''' Thus  to  illustrate  this  by  one  vast  and  comprehen- 
sive example. 

The  plan  of  redemption  is  represented  as  having  origi- 
nated with  God,  in  the  person  of  the  Father — the  whole 
work  necessary  to  the  execution  of  that  plan,  as  being 
wrought  by  God  in  the  person  of  the  Son — and  the  bless- 
ings designed  to  be  secured  by  it,  as  conveyed  and  commu- 
nicated by  God  in  the  person  of  the  Holy  Spirit:^  so  that 
there  is  as  entire  and  harmonious  an  order  of  operations, 
as  there  is  of  subsistences,  and  the  one  perfectly  corres- 
pondent with  the  other.  Such  being  the  order  of  the  divine 
subsistences  and  operations,  it  follows  that  regeneration,  a 
constituent  and  conspicuous  blessinj^  of  divine  grace,  de- 
volves particularly  on  the  Holy  Spirit,  as  being  His  pecu- 
liar and  appropriate  work.  It  falls  within  the  immediate 
sphere  of  His  agency,  so  that  it  is  not  without  meaning, 
the  sacred  scriptures  uniformly  represent  it  as  the  effect  of 
His  power,  as  everv  attentive  and  intelligent  reader  cannot 
fail  in  the  prosecution  of  this  inquiry  to  perceive.  With 
a  view,  therefore,  to  a  more  satisfactory  apprehension  of 
our  whole  subject,  as  well  as  to  corroborate  the  account 
given  above  of  the  Spirit's  agency,  we  shall  endeavor  to 
elucidate  and  confirm  several  exegetical  propositions  which 
we  shall  state  in  their  order. 

1  James,  i.  17.  2  John,i.  18.  .3  John,  viii,  42, 

4  John,  XV.  26.  5  Eph.  i.  3 — 10.  6  Col.  i.  16. 

7  John,  xvi.  14.  •        8  See  the  text  above  referred  to. 


96  ^i'HE  SPIRIT  OF  GOD,  cHAP.  VI. 

I.  The  Spirit  of  God  is  the  great  author  or  LIFE 
IN  ALL  ITS  VARIETIES.  He  is  Called  *'t,he  Spirit  of  Life;" 
but  with  what  reason,  will  we  better  understood  presently.. 

Even  the  most  inattentive  observer  cannot  fail  to  have 
noticed,  that  there  is  an  endless  process  of  production  and 
re-production  going  on  in  the  works  of  creation — and  that 
much  and  by  far  the  most  interesting  and  important  part,, 
of  it  is  connected  with  the  developement  of  life  in  innumer- 
able forms.  The  earth,  the  air  and  the  seas  are  teeming 
with  it.  To  what  cause  shall  we  attribute  this  effect?  The 
infidel  philosopher  talks  unintelligibly  on  the  subject.  To 
say  that  it  results  by  virtue  of  a  law  of  nature,  is  saying 
just  nothing. 

We  cannot  resolve  the  whole  influence  of  causality,  in 
any  satisfactory  way,  without  the  idea  of  some  intelligent 
and  efficient  agent.  It  will  not  do  to  say,  experience 
teaches  that  one  event  regularly  follows  another.  Why 
does  it  do  so?  is  a  question  which  will  force  itself  on  our 
attention:  and  to  meet  that  question,  by  saying  that 
experience  shews  it  does,  is  only  another  way  of  con- 
fessing ignorance  and  of  evading  the  question  entirely. 
To  assign  the  circumstance  oi  juxta-position  as  a  solu- 
tion of  the  connection  which  subsists  between  cause 
and  effect  is  felt  to  be  totally  inadequate.  We  see 
that  the  needle  touched  with  a  magnet  turns  towards  the 
north,  and  if  we  ask,  ichy  it  does  so,  who  will  be  satisfied 
with  this  answer,  "because  it  is  attracted  by  the  magnetic 
pole."  All  bodies  gravitate  towards  the  centre  of  the 
earth.  But  why  do  they?  Will  you  say  because  it  is  a  law 
of  nature?  What  then  we  ask,  is  this  law  of  nature?  Is  it  a 
power?  Is  it  a  will?  Is  it  an  intelligence?  None  will  be 
afnrmed.  What  then  is  it?  Is  it  a  property  of  matter? 
But  how  can  matter  originate  motions  without  itself?  We 
see  that  the  dog  follows  his  master  as  the  needle  does  the 
magnet,  an  event  in  some  instances  as  regularly  succeeding 


CHAP.   VI.  '^^i^^  AUTHOR  OF  LIFE.  ^7 

the  oLlier  in  llie  one  case,  as  in  the  other.  But  who  will 
resolve  the  causalit}'-  in  either  case  into  mere  juxta-posi- 
tion?  The  truth  is,  that  the  will  and  agency  of  God,  which 
are,  from  the  very  necessity  of  the  case,  altogether  myste* 
rious  to  us,  cannot  be  excluded  from  our  idea  of  causality. 
No  otl^ev  link  can  supply  the  chasm,  and  bind  together  the 
cause  and  the  effect. 

This  we  feel  to  be  perfectly  satisfactory,  and  the  mind 
rests  in  it,  as  abundantly  adequate  to  the  solution  of  the 
phenomena.  With  regard  to  those  of  life,  no  other  ex- 
planation  can  at  all  suffice.  To  talk  of  the  aptness  of  or- 
ganic matter  for  life,  will  not  do.  For  we  see  an  endless 
vaiiety  of  animate  matter — life  found  in  ever  varying  or- 
ganizations. In  what  consists  that  adaptation?  Whence 
comes  this  variety?  Take  whatever  view  you  please  of  the 
subject,  the  difficulty  returns  into  your  hands,  and  the  only 
satisfactory  solution  is,  that  the  energy  of  God  is  continu- 
ally exerted  in  the  production  of  life,  according  to  the  va- 
rious modes  in  which  He  is  sovereignly  pleased  to  dispense 
it  to  His  creatures. 

We  need  not  restrict  the  remark  to  any  special  kind  of 
life.  All  of  its  forms,  from  the  loftiest  seraph  to  the  smal- 
lest reptile,  or  insect,  are  the  product  of  Almighty  power. 
This  will  probably  be  admitted  with  respect  to  God,  ab- 
stractly considered,  as  the  great  fountairi  of  all  being;  but 
3iow,  it  will  be  asked,  will  this  confirm  the  proposition  sta- 
ted, that  the  Spirit  of  God  is  the  author  of  life?  The  bible 
gives  us  some  historical  details  on  this  subject,  but  for 
which  we  should  have  been  in  utter  ignorance.  From  it 
we  learn,  that  God,  in  the  person  of  the  Spirit,  presides 
over  the  ivhole  department  of  life,  and  exerts  a  special 
agency  in  it.  He  is  represented  to  have  commenced  His 
operations  immediately  on  the  creation  of  the  inanimate 
and  inorgariic  mass  of  our  globe.     In   the  account  which 

Moses  gives  of  the  creation,  it  is  very  distinctly  stated  t(? 

13 


98  THE  SPIRIT  OF  GOD,  cHAX^   VI. 

be  the  fact,  that  "in  the  beginning  God  created  the  heavens 
and  the  enrlh."^  This  may  possibly  be  the  title  of  the 
chapter,  and  the  verses  which  follow,  the  details.  Or,  it 
may  be  the  record  made  with  regard  to  the  first  production 
of  Almighty  and  creative  power.  Which  ever  view  we 
take  of  it,  the  earth — all  the  vast  mineral  7nass  of  our 
globe,  was  created  at  once  by  His  Almighty  fiat.  One 
word  brought  into  existence  the  whole  globe,  with  its 
rocky  and  earthy  stratifications,  and  their  watery  envelope. 
The  whole  mineral  mass  was  created  perfect,  but  subjected 
to  a  law  or  mode  of  divine  agency,  according  to  which,  by 
the  process  of  crystallization,  similar  formations  might 
take  place,  just  as  the  trees  were  created  in  a  state  of  per- 
fection, and  then  planted  by  the  word  of  God  into  the  soil^ 
but  subjected  to  a  law  or  mode  of  His  agency,  by  virtue 
of  which,  according  to  ^process  of  lignification,  similar 
growths  might  arise.  Moses  advances  not  the  idea  with 
whicii  we  meet  in  heathen  Cosmogony,  wb.ere 

Once  was  the  face  of  nature;  if  a  face; 
Rather  a  rude  and  undigested  mass; 
A  lifeless  lump,  unfashioned  and  unframed,. 
Of  jarring-  seeds;  and  justly  Chaos  named. 

It  is  much  to  be  regretted,  that  this  poetic  fancy  has 
been  adopted  by  sober  philosophers,  and  christian  divines. 
There  is  nothing  that  we  can  see,  either  in  nature,  or  the 
scriptures,  to  sanction  it.  The  laws  of  gravitation  and 
crystallization,  as  put  into  operation  in  the  substance  of 
the  earth — which  some  have  conceived  was  created  in  a 
confused  and  aggregate  mass,  are  not  sufficient  to  account 
for  the  disposing  of  the  different  earthy  and  mineral  strati- 
fications, which  over-lay  each  other.  The  Mosaic  account 
teaches  us  that  rocks,  seas,  and  earthy  particles  sprung 
simultaneously  into  existence,  at  the  word  of  God,  and 
having  been  created  perfect  at  once,  w^ere  placed  under  the 

1  Geiv.  i.  1. 


(HAP.  VI.  THE  AUTHOR  OF  LIFE.     .  99 

eperation  of  certain  general  laws,  or  modes  of  the  Creator's 
agency,  by  which,  in  successive  ages,  assimilated  masses 
might  be  formed.  It  was  the  earth,  and  not  a  chaoSy  that 
in  the  beginning  was  created. 

The  expressions  of  Moses,  which  may  very  probably 
have  suggested  the  idea  of  a  chaos  to  the  minds  of  the 
philosophic  heathen  who  consulted  his  writings,  and  which 
seem  very  evidently  to  have  been  paraphrased  by  Ovid 
according  to  his  view  of  their  meaning,  do  not  give  their 
support  to  it.  He  says,  that  'Hhe  ecirth  was  without  form 
and  void,  and  darkness  was  upon  the  face  of  the  deep 
(abyss). "^  It  we  suppose  that  the  word  '^earth^'  is  here 
used  to  denote  the  world,  as  it  was  when  Moses  wrote, 
then  the  expressions  seem  to  convey  the  idea  0^  non-enti- 
ty  by  a  very  felicitous  description.  No  other  idea  can  be 
attached  to  them.  Every  material  existence  has  some 
form  and  some  substance,  and  to  be  without  either  is  to 
have  no  material  being.  The  other  expression  abyss,  for 
that  is  the  meaning  of  the  word  translated  "deep,^'  conveys 
the  same  vague,  and  undefinable  idea  of  non-entity.  None 
of  his  terms  favor  the  idea  of  a  chaos. 

But  if  we  suppose  that  the  word  '^earW^  denotes  the 
world  at  the  time  referred  to  in  the  description,  there  is  no 
more  countenance  given  to  the  idea  of  a  chaos.  The  tarth 
THEN  was,  for  IT,  by  the  terms  of  the  supposition,  is  the 
thing  described.  It  was  then  without  form  and  void,  as  a 
house  without  arrangement  and  furniture.  The  building 
was  up,  but  it  wanted  inhabitants,  and  the  means  of  their 
accommodation.  Such  was  "the  earth, '^  strictly  so  called, 
that  is,  the  inorganic  and  inanimate  globe,  at  its  first  crea- 
tion.  It  sprung,  at  once,  with  its  mineral  nucleus,  and 
earthy  strata,  and  watery  floods,  into  being  at  the  command 
of  God,  or  by  the  word  of  His  power.  The  historical  ac- 
^eount  which  Moses  gives  of  the  successive  six  days  work 

1  Gen  i.  2. 


100  'i'HE  SPIRIT  OF  GOD,  CHAP.  VI* 

of  creation^  if  examined,  will  be  found  to  relate  not  to  the 
production  of  the  materials  of  the  globe,  but  to  the  arrang- 
ing of  certain  great  portions  of  it,  and  subjecting  it  to 
the  laws  by  which  it  should  ever  afterwards  be  governed, 
and  to  the  creating  of  inhabitants,  and  endowing  them  with 
life.  In  this  work,  all  that  pertains  to  the  order,  beauty, 
and  life  of  the  material  world,  the  Spirit  of  God  is  dis- 
tinctly and  formally  announced  by  the  historian,  to  have 
been  the  great  agent.  Having  given  an  account  in  general 
of  the  creation  of  the  body  or  mineral  mass  of  the  globe, 
he  proceeds  to  a  detailed  account  of  the  creation  of  the 
different  tribes  of  animated  being  that  inhabit  it,  and  pre- 
faces it  with  a  distinct  view  of  the  agency  of  that  great 
Being  who  presides  in  this  especial  department.  "The 
Spirit  of  God,"  says  he,  "moved  upon  the  face  of  the 
waters."^ 

It  was  not  a  great  and  mighty  wind,  as  some  allege  the 
expression.  Spirit  of  God,  according  to  an  Hebrew  idiom 
of  speech  denotes;  because,  upon  the  supposition  of  a 
chaos,  in  which  '^earth  and  air  and  water  were  \n  one,** 
there  could  have  been  no  such  thing.  Nor  is  the  cause  at 
all  adequate  to  account  for  the  crystalline  phenomena  of 
the  earth.  Nor  can  it  be  reconciled  with  the  mineral  geolo- 
gy that  infers  from  these  phenomena  a  confused  mass  of 
ielementary  principles,  suspended  in  a  vast  solution — a 
chaotic  ocean,  whith,  after  an  undcjinable  series  of  ageSj 
settled  themselves.  The  agents  which  the  mineral  geologist 
here  introduces,  are  precipitation  and  crystallization,  ac- 
cording to  certain  laws  of  matter — the  chemical  laws  of 
affinity,  of  composition,  and  aggregation.  Wind  is  not  an 
apt  agent  in  this  vast  chemical  laboratory,  nor  can  it  at  all 
be  supposed  to  have  prevailed,  during  the  many  thousand 
years,  which  the  mineral  geologist  finds  necessary  for 
making  a  world.  Wind  possesses  no  creative  power,  nor 
1  Gen,  i.  2 


CHAP.    VJ.  Ifli^  AL'JIIOR  OF  LIFE.  20^ 

power  to  dispose,  and  bring  order  out  of  confusion,  vvbicn 
tlie  Spirit  of  God,  of  which  JMoses  speaks,  certainly 
did.  Besides,  the  motion  attributed  to  tlic  Spirit  of 
God,  does  not,  at  all,  accord  with  that  of  wind.  It  is  self- 
originated — a  spontaneous  motion  of  the  agent  itself.  And 
the  Hebrew"  word  denotes,  as  has  already  been  noticed, 
that  peculiar  kind  of  motion — a  gentle  rising  up  and  again 
declining,  which  may  be  seen  in  the  fowl  that  receives  its 
young  under  its  wings  to  cherish  and  impart  heat  to  them. 
"The  Spirit  of  God  brooded  npon^  the  l^aco  of  the  waters'^— 
a  very  apt  and  beautiful  figure  employed  by  the  historian, 
to  denote  the  agency  of  the  divine  Spirit  in  the  production, 
and  communication  of  life,  to  the  numerous  tribes  of  ani- 
mated creatures  then  brought  into  existence. 

What  is  thus,  in  the  very  commencement  of  the  sacreJ 
scriptures  referred,  in  general,  to  the  immediate  agency  of 
the  Spirit,  is  attributed  to  the  same,  specifically,  in  differ- 
ent kinds  of  life,  distinctly  enumerated.  Thus  Job,  speak- 
ing of  his  own  animal  life,  recognizes  his  dependence  for 
its  support,  on  the  Spirit  of  God.  He  defines  its  period 
to  be  'Hvhile  his  breath  is  in  him,  and  the  Spirit  of  God  is 
in  his  nostrils."-  Its  origination,  as  well  as  that  of  his  ra- 
tional soul — of  his  whole  compound  being,  he  attributes  to 
the  same  great  cause:  "The  Spirit  of  God  hath  made  me, 
and  the  breath  (the  Spirit)  of  the  x\lmighty  hath  given 
me  life. "^  The  Psalmist,  too,  refers  his  origin,  and  that 
species  of  life,  which  he  possessed  before  he  breathed  the* 
air  of  Heaven,  to  the  same  Almighty  Agent.  It  is  the 
Spirit  ot  God  to  whom  he  makes  his  appeal,  when  he  says, 
^'Thou  hast  possessed  my  reins,  thou  hast  covered  me  in 
my  mother's  womb;  thine  eyes  did  see  my  substance,  yet 
being  unperfect;  and  in  thy  book  all  my  members  were 
written,  which  in  continuance  were  fashioned,  when  as  yet 
there  was  none  of  them."^    The  production  of  the  body 

1  See  page  14.  2  Job,  xxvil.  3.  :1  job.  xxxiii.  4 

4  Psalm  cxxxix   13^  1f^.  compared  ^rith  v.  7. 


102  'iHE  SPIRIT  OF  GOD,  cHAP.  VI. 

of  our  Lord  Jesus  Christ,  is  particularly  ascribed  to  the 
Spirit  of  Grod,  which,  although  miraculously  effected,  nev- 
ertheless devolved  on  Him,  as  the  great  agent  who  forms 
and  imparts  life  to,  the  animal  nature  of  man.  '^'The  Holy 
Ghost,"  said  the  angel  to  Mary,  "shall  come  upon  thee, 
and  the  power  of  the  Highest  shall  overshadow  thee;  there- 
fore, that  holy  thing  winch  shall  be  born  of  thee,  shall  be 
called  the  Son  of  God.''^ 

These  facts  throw  some  light  on  the  account  which  Mo- 
ses has  given  us  of  man's  creation.  After  that  God  had 
formed  him  ''of  the  dust  of  the  ground,  He  hreathed  into 
his  nostrils  the  breath  of  life  (the  spirit  of  lives)  and  he 
became  a  living  soul."^  The  breath  of  life,  or  spirit  of 
lives^  here  spoken  of,  is  the  Spirit  of  God,  the  author  of 
those  different  kinds  of  life,  then  commenced  in  the  first 
man.  xind  the  distinctive  appellation  of  spirit  of  lives, 
is  very  appropriately  given  to  the  Spirit  of  God,  because 
he  is  the  author  of  life  in  all  its  modifications.  It  is,  cer- 
tainly a  very  inapt  metaphor  to  denote  the  mere  inflation 
of  the  lungs,  by  the  introduction  of  atmospheric  air.  The 
agency  of  God,  in  the  production  of  what  we  denominate 
life,  is  h<3re,  undoubtedly,  in  the  most  formal  and  accurate 
manner,  recognized  by  the  historian.  That  agency  is  by 
the  person  of  the  Holy  Spirit. 

This  explanation  of  the  passage  is  corroborated  by  the 
conduct  and  language  of  our  blessed  Saviour  when  introdu- 
cing the  wonders  of  his  new  creation,  and  they  mutually 
illustrate  each  other.  The  gift  of  the  Spirit  of  God — some 
extraordinary  degree  of  His  influence  had  been  long  pre- 
dicted, as  the  principal  characteristic  of  the  evangelical 
dispensation:  and  of  the  communication  of  this  Spirit, 
shortly  before  his  ascension,  the  Redeemer  gave  a  sym- 
bolical annunciation.  It  was  after  His  resurrection,  on  the 
occasion  of  one  of  His  visits  to  His  disciples,  that  "He^ 
;  L'lke.  ;.  35.  2  Gen.  v.f, 


^jj^p.  VI,  '^'"^  xS-UTIIOU  OF  LIFE.  103 

breathed  on  them,  and  said,  Receive  ye  the  Holy  GhostJ'^ 
Not  that  in  His  breath,  or  in  the  breath  of  the  Almight>% 
did  literally  consist  the  Spirit  of  God;  nor,  that  at  that 
time,  any  miraculous  or  extraordinary  power  was  bestowed 
on  them;  but  simply,  that  by  this  symbolical  act  He  in- 
tended, as  God  had  done  when  He  created  man  in  the  first 
instance,  to  announce  to  His  followers,  distinctly,  the 
source  of  that  new  vivifying  influence,  which  under  the 
gospel  dispensation  was  as  certainly,  and  as  efficiently  to 
be  exerted,  as  was  the  influence  of  the  spirit  of  life  when 
man  became  a  living  soul. 

We  are  aware,  that  the  phrase  breath  of  life  is  under- 
stood, by  some  commentators,  to  denote  the  different  kinds 
of  life  which  man  possesses,  animal,  intellectual,  and  spi- 
ritual, and  not  to  designate  the  Spirit  of  God.  With  them 
however  we  arc  constrained  to  disagree.  That  it  is  a  dis- 
tinctive appellation  conferred  on  the  Spirit,  we  think  must 
be  apparent,  from  the  consideration,  that  however  true  it 
is  that  man  is  a  compound  being,  possessed  of  difierent 
kinds  of  life,  yet  the  inspired  writer  seems  only  to  regard 
the  life  of  Adam's  animal  nature,  for  he  adds  ^*man  be- 
came a  living  soul,"'  that  is,  according  to  the  import  of 
the  original  term,  a  living  frame.  The  expression  shew3 
plainly,  that  regard  was  principally  had  to  the  animation 
of  Adam's  body,  and  if  so,  the  phrase  the  breath  or  sjnrit 
of  life  becomes  appellative,  and  designates  the  Spirit  of 
God,  who  is  the  great  author  of  our  animal  life,  as  well  as 
of  every  other  species  of  life,  and  is,  on  this  account,  some- 
times explicitly  called  the  sjririt  of  life,  or,  literally  ren- 
dered, the  spirit  of  lives. 

1  John,  XX.  22. 

2  Gen.  ii.  7,  NEPHESHhas  various  signification.  In  Lev.  xi.  10;  it  evident- 
ly denotes  a  mere  corporal  existence—significat  propria  id  quo  animal  vivit 
et  velut  primario  instrumento  agit,  quod  caique  in  suo  genere  agere  conve- 

mt^Roh'^U.  Th.es.  j).  607. 


104  THE  SPIRIT  01'  GoD,  oHA?.  Vi 

But  we  have  still  more  satisfaclory  proof  of  this.  From 
the  testimony  of  Job,  of  David,  and  of  Moses,  we  have 
shewn,  that  the  life  of  viands  animal  nature  is  produced 
by  the  Spirit  of  God.  He  is  also  distinctly  recognized, 
and  asserted  to  be  the  author  of  life  in  all  its  numerous 
varieties.  On  this  subject,  we  think  the  scriptures  afford 
proof  sufficient  to  satisfy  every  reasonable  inquirer.  No 
one  certainly  can  demand,  or  expect,  that,  inasmuch  as 
they  are  not  intended  to  furnish  us  with  a  system  of  zoology, 
tliey  should  enter  into  minute  details,  and  assert  of  this 
and  that  particular  mode  of  existence,  that  its  life  is  origina- 
ted and  supported  by  the  Spirit  of  God.  If  we  can  discover 
that  it  is  true  in  relation  to  several  different  classe.? 
of  animated  being,  we  may  with  certainty,  infer  it 
to  bo  true  in  relation  to  all.  But  when  we  explore  the 
scriptures,  we  shall  be  surprised  to  find  such  a  vast  mass  of 
information  in  natural  history,  that  very  interesting  de- 
partment of  human  science,  in  a  book  by  no  means  design- 
ed to  serve  the  purpose  of  mere  scientiiic  dissertations. 
The  natural  history  involved  in  the  bible  has  given  birth 
to  numerous  and  valuable  scientific  works.  What  a  mass 
of  facts,  and  what  glowing  descriptions  do  we  meet  with 
in  the  book  of  Job.  We  shall  not  cite  them,  but  refer 
the  reader  to  that  beautiful  ode  the  104th  Psalm,  which 
gives  as  rich  a  sketch,  as  it  opens  an  extensive  range  in 
natural  history.  It  com.mences  with  a  view  of  the  forma- 
tion of  the  heavens,  and  of  the  foundations  of  the  earth,  as 
ordered  by  that  illustrious  Being  whose  glory  in  impas- 
sioned strains  it  extols.  It  introduces  to  us  the  highest  order 
of  living  creatures,  the  ministering  angels  of  God.  It  un- 
veils the  whole  of  that  stupendous  system  of  veins  and 
arteries,  if  we  may  so  call  them,  by  which  the  waters  cir- 
culate through  the  body  of  the  earth,  and  preserve  it  from 
putrescence  and  decay.  Aerial,  terrestrial  and  marine  ani- 
mals, with  the  whole  kin^-dom  of  ve2;etable  life,  crowd  in 


CHAl'.    VI.  Aii^  AUTHOR  OF  LIFE.  105 

upon  our  view,  with  here  and  there  a  prominent  or  con- 
spicuous species.  And  the  whole  Psalm  concludes  with  a 
distinct  avowal  of  the  Spirit  of  God  as  the  great  author  of 
this  teeming  and  endless  variety  of  life.  ^'Thou  sendest 
forth  thy  Spirit,  tliey  are  created,  and  thou  rcnewest  the 
face  of  the  earth. ''^ 

No  further,  nor  any  more  explicit  proof  can  he  desired. 
The  seraph,  glowing  in  the  full  ardor  of  Jehovah^s  glory, 
is  as  absolutely  dependent  for  his  life,  on  the  agency  of  the 
Spirit  of  God,  as  is  man,  formed  of  the  dust  of  the  ground. 
Nor  does  dependence  cease  here.  He  is  the  great  opera- 
^tive  and  efficient  agent  tliat  quickens,  sustains  and  promotes 
the  life  oi  all — from  man,  the  image  of  his  maker,  to  the 
invisible  animalcule.  "The  eyes  of  all  wait  on  Him,  and 
He  giveth  them  their  meat  in  due  season.  He  openeth 
His  hand  and  satisfieth  the  desire  oi  ever^y  living  thing.^^^ 

What  a  charm  does  this  fact  give  in  the  christian's  eye  to 
the  whole  subject  of  natural  history!  With  what  a  rich 
zest  of  spiritual  enjoyment  too  may  he  pursue  its  study!  In 
all  that  contributes  to  the  beauty,  and  order  of  the  inorganic 
kingdom,  whether  he  looks  into  the  air,  the  v/aters,  or  the 
earth,  he  may  trace  the  footsteps  of  the  blessed  Spirit  of 
God,  the  Comforter^  who  dwells  in  his  own  heart.  It  was 
under  impressions  of  this  sort,  the  holy  Psalmist,  as  he  lay 
by  his  flocks  in  the  open  air,  gazing  on  the  vaulted  heavens 
and  the  unnumbered  and  innumerous  worlds  that  sparkled 
on  his  view,  burst  forth,  in  these  expressions  of  amazement 
and  delight,  mingled  with  the  deepest  self-humiliation: 
*'When  I  consider  thy  heavens,  the  work  of  thy  fingers: 
the  moon  and  the  stars  which  thou  hast  ordained;  what  is 
man,  that  thou  art  mindful  of  him?  And  the  son  of  man, 
that  thou  visitest  him?''^  It  is  indeed  well  calculated  to 
excite  the  most  powerful  emotions.  As  we  roam  through 
the  wide  expanse  of  creation,  and  on  fancy's  rapid  wings, 

1  Tsalm,  civ.  30.  2  Psalm,  cxiv.  15,  16.  3  Psaim,  viii.  3.  4. 

14 


106  THESPIBIT  OF  GOD,  cHAP.   VI. 

visit  world  after  world,  and  systems  of  worlds  are  seen 
woven  together,  and  all  in  harmonious  motion,  obeying 
the  Creator's  will,  and  think,  as  we  are  authorized,  both 
from  the  word  of  the  faithful  God  and  the  experience  of 
our  own  souls — this  lofty  Being,  whose  glory  fills  immen- 
sity, dwells  in  the  midst  of  us,  has  chosen  Zion  for  his 
holy  habitation,  yea  takes  up  his  peculiar  and  special  abode 
in  our  hearts,  dwelling  within  us,  walking  with  us,  and 
filling  us  with  life  and  joy.  Oh,  how  are  we  lost  in  wonder 
and  delight!  As  we  sink  into  utter  insignificance  in  our 
own  estimation,  we  feel  an  holy  impulse  within,  that  lifts 
us  up  on  high,  and  causes  us  to  soar  above  the  skies.  How 
exquisitely  blissful  is  it,  to  hear  the  voice  of  this  mighty 
Maker  of  heaven  and  earth — of  Him  that  thunders  in  the 
sky,  and  roars  in  the  tempest,  and  spreads  to  the  utmost 
verge  of  space — rebuking  the  elements,  and  marshalling 
His  universe,  in  sweetest,  sofest  accents  of  love,  as  from  the 
inmost  and  most  retired  recess  of  our  spirits,  accost  and 
comfort  us,  *'Fear  thou  not,  for  /  am  with  thee;  be  not 
dismayed,  for  /am  thy  God;  /will  strengthen  thee  ;  yea, 
/  will  help  thee;  yea,  /  will  uphold  thee  with  the  right  hand 
of  my  righteousness,"^  Oh,  there  is  a  communion  thus  had 
with  Him  'Hhat  created  the  heavens  and  stretched  them 
out,"'  of  which,  the  man,  who  views  these  things  with 
merely  a  philosophic  eye,  can  form  no  idea.  The  chris- 
tian may  *'joy  in  the  Holy  Ghost"  when  he  gambols  o'er 
creation. 

And  when  we  look  into  the  minuter  wonders  of  organized 
bodies,  and  scan  the  delicate  organs,  and  admirable  texture 
of  vegetable  beings,  or  the  almost  miraculous  functions  of 
animal  life,  and  survey  the  mechanism  of  our  own  bodies, 
how  "fearfully  and  wonderfully"  we  are  made;  and  the  im^ 
mortal  energies  of  our  minds — how  lofty  are  their  aspira- 
tions? who  is  not  ready  to  exclaim, 

1  Isaiah,  xU.  10  2  Isaiah^  xlii.  5. 


*;HAP.  Vio  THE  AUTHOR  OF  LIFE.  107 

Helpless  immortal.''  insect  infininite! 
A  worm!  A  God! — I  tremble  at  myself. 
And  in  myself  am  lost! 

But  every  rising  fear  is  hushed,  and  the  heart  is  lulled  to 
rest,  as  we  reflect;  all  these  are  but  exhibitions  which  the 
ever-living  and  operative  Spirit  makes  of  his  wisdom,  and 
power,  and  benevolence.  If  our  minds  are  overwhelmed, 
and  we  feel  lost,  the  heart  rejoices  to  know,  that  we  are 
lost  in  God.  We  can  pity  while  we  fully  comprehend  the 
feelings  which  led  the  more  philosophic  heathen^  to  deify 
the  heavens,  and  the  earth,  and  regard  all  life,  as  the  soul 
of  the  divinity,  and  bless  and  adore  God,  for  that  bright 
and  steady  light  of  his  word,  which  guides  us  through  all 
the  mazes  of  nature  directly  to  Himself.  Every  form  of 
life  does  indeed  introduce  to  us  a  present  God.  We  trace 
the  movements  of  that  wonderous  Being  who  in  another 
than  the  poet's  sense, 

Warms  in  the  sun,  refreshes  in  the  breeze, 
Glows  in  the  stars,  and  blossoms  in  the  trees. 
Lives  through  all  life,  extends  through  all  extent. 
Spreads  imdivided,  operates  unspent; 
Breathes  in  our  soul,  informs  our  mortal  part. 
As  full,  as  perfect,  in  a  hair  as  hearty 
As  full,  as  perfect  in  vile  man  that  mourns, 
As  the  rapt  seraph  that  adores  and  burns. 

But  it  is  in  a  much  sublimer  and  more  delightful  aspect 
the  christian  beholds  Him,  than  that  in  which  He  is  con- 
templated in  the  cold  and  heart-chilling  philosophy  which 
proclaims 

All  are  but  parts  of  one  stupendous  whole. 
Whose  body  nature  is,  and  God  the  soul. 

However  we  may  admire  the  production,  we  are  not 
satisfied  unless  we  know  something  of  its  cause.     It  is  but 

1  Estne  Dei  sedes  nisi  terra  et  pontus,  et  aer 

Et  coelum,  et  virtus?  Superos  quid  qucerimus  ultra? 
Jupiter  e'st  quodcunque  vides  quocunque  moveris. 

Lite.  Phor.  I  9v,  578    - 


108  THE  sripar  of  god,  chap.  vr. 

cheating  the  mind  and  heart  to  present  the  effect  as  absor- 
bed in,  or  as  being  part  of  the  cause.  Philosophy  never 
satisfies  the  heart;^  but  guided  by  the  scriptures,  we  pass 
Irom  every  living  thing  directly  to  God  the  Holy  Spirit, 
the  great  vivifying  agent;  and  in  the  agency  of  One,  infi- 
nite in  wisdom,  power  and  benevolence,  we  rest  as  a  cause 
most  ample,  and  satisfactory  to  account  for  all  that  we  ob- 
serve. We  apprehend  His  presence;  but  confound  Him 
not  with  His  productions.  We  discern  an  intelligent  Spirit 
in  all  the  living  creation,  breathing  life  into  all  as  at  the 
first.  And  when  the  thought  rolls  in  upon  our  minds  it  is 
''in  Him  we  live  and  move  and  have  our  being" — this 
living  and  life-giving  Spirit  dwells  in  me,  and  sustains, 
supports,  strengthens  and  sanctifies  all  my  powers.  How 
rich  and  ennobling  is  the  delight! 

Let  no  one  then  say,  that  our  ideas,  of  God,  and  of  his 
government  of  grace,  and  of  the  method  of  salvation  through 
the  atoning  blood  of  Jesus  Christ,  His  son,  who  died  the 
just  for  the  unjust,  and  the  renewing  and  sanctifying 
influence  of  His  Spirit,  shut  out  from  our  view  the  beau- 
ties of  creation,  and  render  the  heart  insensible  to  their 
charms.  Redemption  is  indeed  a  loftier  theme,  and  the 
wonders  of  redeeming  love  do  indeed  surpass  the  whole 
grandeur  of  creation.  But  the  introduction,  as.  is  done  in 
the  plan  of  redemption,  of  an  ever-present  and  operative 
agent  in  the  person  of  God  the  Holy  Spirit,  to  impart  and 
sustain  life  in  all  its  endless  varieties,  who  is  the  very 
same  that  ministers  to  our  highest  and  most  ennobling  life, 
enables  us,  throughout  the  whole  extent  of  what  are  so 
sadly  misnamed  Nature's  works,  to  hold  communion  with 
living  intelligence,  and  that  in  most  endeared  friendship. 

1  Tliis  has  been  inadvertently  confessed  by  the  great  apostle  of  modern 
infidelity,  whose  remark  is  as  true  in  its  full  extent  as  in  reference  to  the 
particular  circumstances  of  distractioii  that  induced  it. 

^'^I  n'  en  tira  ftus  dss  ktmicfesj  ct  t>*  en  Te<:ut  aucura  spul^gement,'^ 


CHAP.  VI.  '1^'^^  AUTHOR  OF  LIFE.  i09 

Our  God  is  not  a  vague  abstraction.  The  study  of  nature 
with  such  views  promotes  a  blessed  fellowship  with  Him, 
and  does  not  debauch  the  mind.  With  other  views,  it  has 
often  led  to  atheism.  Do  we  ask  why?  The  reason  is,  that 
scepticism  and  infidelity,  which  too  often  conceal  them- 
selves in  science,  and  proudly  arrogate  its  name,  will  not 
apprehend  an  ever-present  operative  Deity.  They  attribute 
to  general  laivs,  what  can  only  be  referred  to  His  imme- 
diate agency,  and  thus  they  exclude  from  the  view,  and 
thrust  from  the  thoughts,  the  infinite,  every-where  present 
God.  Like  thoughtless,  inconsiderate  children,  they  play 
about  the  threshhold,  but  enter  not  into  the  palace,  to  hold 
communion  with  the  king.  The  blessed  Spirit  of  God, 
who  dwells  wherever  life  is  found,  is  not  known,  and  the 
2-nind  wanders  as  through  a  desolate  and  dreary  universe. 

Take  God  from  nature,  nothing-  great  is  left; 
Man's  mind  is  in  a  pit,  and  nothing  sees; 
Man's  heart  is  in  a  jakes  and  loves  the  mire. 


CHAPTER  VIL 
THE  NATURE  OF  LIFE. 


The  difficulty  in  arriving-  at  a  correct  idea  of  Life — Our  ignorance  of  the 
essence  of  matter — The  reason  of  our  belief  in  its  reality — False  use 
made  of  this  mode  of  reasoning- — General  classification  of  substances — 
Different  opinions  of  the  general  nature  of  life — Not  the  play  of  chemi- 
cal affinities — Nor  the  mere  properties  of  sensibility  and  contractility^ 
Definition  of  Life — Difference  between  mineral  and  vital  org'anization — 
Between  mere  motion  and  vital  action — Life  does  not  consist  in  the  mu- 
tual action  of  bodies  on  each  other — The  meaning  of  organization — Life 
not  organization — Not  ^property — Not  a  state — Not  2i principle — Gen.  ix. 
4 — Lev.  xvii.  11 — But  a  series  of  relative  actions  appropriate  to  the  de- 
sign of  the  Creator  in  the  individual  being. 

If  life,  as  has  been  shewn  in  the  former  chapter,  is  the 
result  of  the  Spirit's  agency,  we  may  expect  some  difficul- 
ty in  attempting  to  arrive  at  a  correct  idea  of  it;  for  there 
is  mystery  in  all  His  operations.  Some  things  pertaining 
to  it,  will,  doubtless,  remain  forever  inaccessible  to  human 
research;  but  we  may,  nevertheless,  approximate  it  in 
some  general  idea  of  its  nature.  This  is  perhaps  all  we 
should  attempt.  But  in  order  to  this,  it  will  be  necessary 
for  us  to  institute  a  careful  examination  into  the  whole  sub- 
ject of  Life.  Like  all  other  terms  used  in  spiritual  mat- 
ters, it  is  oris^inally  taken  from  material  objects,  and  by 
virtue  of  some  assumed  analogy  between  them,  becomes  a 
fit  representative  of  what  we  cannot  subject  to  the  scrutiny 
of  our  senses.  And,  doubtless,  much  of  the  confusion  and 
perplexity  in  which  this  subject  is  involved,  arise  from  a 
disposition  to  transfer  our  philosophy  in  matters  of  sense, 
and  the  sciences  dependent  on  material  things,  to  those  of 
morals  and  the  mind. 

Wp  nrp  is^norant  of  tho  essence  of  nuaffer  in  all  its  com- 


CHAP.  VII.  ™E  NATURE  OF  LIFE.  m 

binations.  It  is  only  by  inference  that  we  can  prove  its 
real  existence:  for,  those  things,  which  strike  our  senses, 
and  which  contribute,  so  essentially,  to  our  idea  of  any 
body,  such  as  shape,  color,  texture,  weight,  solidity,  and 
the  like,  are  mere  properties,  not  the  body  itself.  We 
feel,  that  we  may  legitimately  infer  the  existence  of  some 
substratum,  in  which  these,  or  other  properties  are  com- 
bined. To  this  we  give  the  name  of  matter,  and  talk  of 
it  with  the  utmost  confidence,  as  a  thing  really  existent; 
for  we  cannot  easily  persuade  ourselves,  that  the  great 
Creator  would  have  communicated  to  us  such  organs  of 
sense — been  at  sych  pains  to  prepare  their  complicated  ma- 
chinery, and  adapt  them  to  the  mere  purpose  of  reporting 
falsehood.  The  common-sense  of  mankind  will  not  tole- 
rate a  doubt  on  this  subject. 

He  that  denies  the  existence  of  matter,  is  thought  to  be 
bordering  on  derangement.  Yet  some  have  doubted,  and, 
with  no  little  acuteness  of  reasoning,  denied  that  there  is 
a  material  world.  The  apostle  says,  '^hy  faith  we  under- 
stand (but  not  by  reason)  the  worlds  \vQ\:ef rained  by  the 
word  of  God;  so  that  things  which  are  seen  were  not 
made  of  things  which  do  appear."^  With  such  proof  of 
the  reality  of  matter,  we  can  rest  satisfied  and  allow  our- 
selves to  think  and  speak  of  it,  though  our  knowledge  of 
it  extends  no  further  than  to  its  properties.  This  mode  of 
reasoning  has  been  applied  to  the  subject  of  life,  and  it 
lias  been  thought  perfectly  conclusive  as  to  the  reality  of 
its  essence.  That  there  is  a  subtle  material  principle 
which  is  the  cause  of  those  phenomena  to  which  we  give 
the  name  of  life,  has  been  inferred  from  the  existence  of 
w^iat  have  been  called  vital  properties.  Whether  this  is  a 
correct  mode  of  speaking,  in  reference  to  the  vital  pheno- 
mena, will  appear  in  the  course  of  this  chapter. 

All  material  substances  may  be  divided  into  two  general 
1  Heb.  xi.  3, 


112  'HIE  NATURE  OF  LIFE.  CHAP.  Vlio^ 

classes.  They  are  eitlier  animate  or  inanimate — living  or 
dead.  The  latter  exhibit  certain  physical  properties, 
and  are  subject  to  certain  physical  laws:  which  things  are 
true  of  the  former  also,  to  a  certain  extent.  Living  bodies^ 
however,  exhibit  what  are  sometimes  called  properties  too, 
but  of  a  different  kind,  and  which  often  seem  to  be  in  con- 
trast with  those  of  dead  matter.  These  supposed  proper- 
ties are  sometimes  termed  lifp,  at  others  the  vital  force,,  or 
the  vital  properties  and  powers.  By  some  it  has  been  de- 
scribed as  an  effect,  produced  by  the  action  of  certain  im- 
pelling causes,  and  to  be  nothing  but  ^forced  stale  of  ex- 
istence— the  result  of  organization.  By  others  it  has  been 
called  a  cause,  itself  controuling  organization.  The  reader 
will  at  once  perceive  hov^r  perplexed  and  intricate  is  the 
theme  of  this  chapter.  It  is  requisite,  however,  that  we 
attempt  to  unravel  it. 

We  perceive  a  scries  of  phenomena  having  a  constant 
relation  to  each  other,  and  succeeding  each  other  in  a  con- 
slant  and  uniform  order:  as,  for  example,  in  the  animal 
frame,  we  discover  the  various  processes  of  respiration, 
circulation,  nutrition,  secretion,  digestion,  growth,  &c. 
We  give  the  name  of  life  to  these  phenor?2ena,  and  freely 
admit  that  there  is  an  agency  of  the  Spirit  of  God,  the 
great  author  of  life,  in  their  production,  which  we  never 
can  comprehend.  It  "is  in  God  we  live  and  move  and 
have  our  being.'' 

Some,  indeed,  have  endeavored  to  soh^e  the  phenomena 
of  life,  and  tlie  theory  of  elective  affinities  among  the 
molecules  or  elementary  parts  of  living  bodies,  has  been 
supposed  satisfactory.  But  the  fact  is,  that  the  vital  phe- 
nomena, and  the  chemical  affinities,  are  direct  antagonists. 
We  perceive  the  fair  and  beauteous  form  of  lovely  woman. 
What  graceful  movements!  What  generous  warmth!  What 
delicate  organization!  What  exquisite  sensibilities!  All 
combine  to  constitute  a  most  fjscinating  ^ovm-  The  cheeks 


CHAP.   VII.  '^"^  NATURE  OF  LIFE.  113 

are  crimsoned  with  a  ruby  blush.  The  eyes  are  brilliant 
with  the  fires  of  genius,  or  sparkle  with  the  animation  of 
delio-ht,  or  dazzle  with  the  lustre  of  thought,  or  shed  the 
mild  rays  of  love.  The  countenance  beams  with  intelli- 
gence, or  glows  with  passion,  and  the  soft  tones  of  sympa- 
thizing tenderness  drop  in  mellifluous  accents  from  the 
rosy  lips; — can  these  be  the  mere  play  of  chemical  affinities? 
They  spring  from  some  vastly  superior  cause.  For  let  but 
death  intervene; — in  an  instant  sense  and  motion  cease.  A 
clammy  coldness  takes  the  place  of  generous  warmth — 
beauty  gives  way  to  hideousuess — the  eyes  lose  all  their 
lustre,  and,  with  a  frightful  glare,  shrink  into  their 
sockets^the  mouth  stands  horribly  gaping,  and  emits  a 
foetid  odor — a  livid  hue  creeps  upon  the  crimson  cheeks, 
and  ruby  lips — the  flesh  becomes  blue,  then  green,  then 
black,  and  the  once  elegant  and  voluptuous  form  evaporates 
in  infectious  exhalations,  or  dissolves  into  a  putrid  sanies, 
and  leaves  but  a  handful  of  earth  and  dust.  It  is  death 
which  awakens  the  elective  affinities,  and  they  rapidly  ac- 
complish the  disorganization,  dismemberment,  and  dissipa- 
tion of  the  whole  frame. 

<^The  human  body,"  says  a  medical  writer,^  ^'maintains 
a  successful  warfare  with,  and  effectually  resists  the  inces- 
sant and  combined  attack  of  all  the  forces  of  the  elements, 
often,  for  more  than  an  hundred  years,  and  then,  when  the 
divine  principle  does  at  length  retire  and  yield  up  its  for- 
tress, it  is  in  consequence  of  subjection  to  a  cause  widely 
different  from  that  of  being  expelled  by  the  triumphant 
power  of  its  assailants.  But  when  the  soul  has  once  fled, 
then,  indeed,  the  chemical  affinities  come  into  play,  and 
the  rapidity  of  their  devastation  is  terrible.  In  a  few  days 
all  traces  of  organization  are  destroyed,  and  in  a  few  years 
two  or  three  gaseous  substances  distributed  through  the  at- 

1  Dr.  \yar.r!5  Introductot-v  Lect.u-e. 
15 


114  THE  NATURE  OF  LIFE.  CHAP.  VII. 

mosphere,  some  saline  solutions  as  widely  diffused  among 
the  waters  of  the  earth,  and  a  few  particles  of  earthy  mat» 
ter,  are  all  that  remain  of  the  proud  fabric  of  man," 

The  theory  of  sensibility  and  contractility,  as  constitut- 
ing vital  7J?'o/?e?'//e,s,  though  apparently  solving  many  more 
of  the  phenomena  of  life,  and  much  more  satisfactorily  than 
that  of  the  chemical  affinities,  will  be  found  also  to  fail  in 
some  important  respects.  What  are  called  vital  properties 
may  be  distinguished  into  voluntary  and  involuntary.  The 
involuntary  may  be  admitted  as  properties  of  matter,  but 
what  are  the  voluntary?  What  is  the  will  that  creates  the 
difference?  It  is  surely  something  different  from  the  pro- 
perties themselves:  so  that  more  is  necessary  to  the  solu- 
tion of  the  phenomena  of  life,  than  merely  to  predicate 
sensibility  and  contractility  of  particular  modifications  oT 
matter,  and  to  make  life  consist  in  them. 

It  is  unnecessary  to  notice  all  the  different  theories  of 
life.  Each  one  has  had  its  admirers  and  its  day,  but  has 
given  place  in  due  season  to  some  more  imposing  and 
successful  rival;  so  that,  at  this  hour,  notwithstanding  all 
the  discoveries  that  have  been  made  with  regard  to  the 
more  hidden  operations  of  nature,  the  subject  of  life  re- 
mains exceedingly  perplexed.  And  we  venture  to  assert 
it  will  never  be  entirely  extricated  from  this  perplexity. 
In  general,  theories  on  the  subject  have  been  partial,  com- 
prehending but  a  small  portion  of  the  innumerable  varie- 
ties of  life.  In  treating  of  such  a  general  subject,  it  will 
not  do  to  refer  its  origin  to  particular  causes  which  apply 
only  to  one,  or  at  most,  to  few  species. 

We  have  already  traced  the  origination  of  life  to  God 
the  Holy  Spirit,  the  common  fountain  of  all  animated  be- 
ing— the  unit  of  this  interminable  series.  Not  presuming 
to  search  the  mind  of  the  Spirit,  nor  to  know  how  He  exerts 
His  energies,  we  are  content  to  remain  ignorant  of  life  in 


CHAP.   VII.  THE  NATURE  OF  LIFE.  H5 

SO  far  as  it  is  connected  with  His  agency,  and  believe  that 
its  precise  nature  is  beyond  the  reach  of  human  scrutiny 
and  cannot  be  subjected  to  the  investigation  of  human  fa- 
culties. 

Yet  is  it  of  importance,  as  far  as  it  is  practicable,  to  have 
precise  ideas  on  the  subject,  and  not  be  liable  to  the  charge 
of  utter  and  absolute  ignorance.  Life  is  a  term  which  is  in 
every  one's  mouth,  and  a  thing,  of  which  every  one,  at  first, 
is  disposed  to  think  he  has  sufficient  knowledge:  but  when 
asked  to  define  it,  who  does  not  find  himself  greatly  at  a 
loss?  Some  definitions  are  too  limited — others  too  general. 
Some  describe  only  particular  modifications  of  it — others 
generalize  too  much.  It  is  not  presumed  that,  on  a  subject 
where  so  much  time  and  thought  have  been  expended,  we 
should  have  any  thing  new  to  communicate,  or  be  more 
successful  in  attempting  to  give  a  definition  of  life.  We 
feel  that  the  utmost  we  can  do  is  merely  to  approximate 
the  truth.  We  hope  none  will  accuse  us  of  vanity,  if  we 
venture  to  define  it,  and  say  that 

II.  LIFE  CONSISTS  IN  THE  REGULAR  SERIES  OP  RELA- 
TIVE APPROPRIATE  CHARACTERISTIC  ACTIONS  IN  AN  INDI- 
VIDUAL BEING. 

INIotion  of  some  sort  is  essential  to  our  i  dea  of  life.  Mere 
organization — understanding  by  this  term  the  regular  ar- 
rangement of  the  particles  composing  any  body,  so  as  to 
give  it  its  specific  character — does  not  imply  life.  The 
whole  mineral  kingdom  is  subject  to  certain  determinate 
rules,  according  to  whichj  the  particles  in  any  mineral  sub- 
stance are  arranged  ^xi^  associated — in  some  assuming  the 
form  of  cubes,  in  others  of  rhomboids,  in  others  that  of 
a  six'sided  prism  terminated  by  twelve  scalene  triangles, 
and  in  others  of  a  different  dodecahedron  with  pentagonaj 
faces. 

None,  nor  all  of  the  innumerable  phenomena  of  crys- 
•tallij^ation,   presuppose  or  suggest  the  idea  of  life.     The 


116  'fHE  NATURE  OF  LIFE.  cHAP.  Vil. 

particles  that  compose  minerals  are  at  rest,  maintaining, 
except  when  subjected  to  external  violence  their  relative 
positions.  Whatever  motion  among  them  is'excited  by 
solvents  or  in  the  crystallizing  process,  is  referred  to  the 
play  of  chemical  affinities,  without  the  idea  of  vivification; 
so  that  all  motion  does  net  imply  life. 

Neither  does  that  motion  which  is  simply  appropriate  to  a 
body  convey  this  idea.  The  whole  planetary  S3'stem  is  kept 
in  perpetual  motion,  exhibiting  to  the  eye  of  the  astronomer 
the  amazing  phenomena  of  gravitation,  but  life  is  not  predi- 
cableofMe^e  motions. 

Even  what  may  be  termed  the  actions  of  bodies,  do  not 
always  imply  the  existence  of  life.  One  object  acts  upon 
another,  and  produces  certain  motions,  and  this  action, 
with  its  corresponding  motions,  is  as  various  as  the  differ- 
ent species  of  attraction  whose  phenomena  arrest  the  eye 
of  the  natural  philosopher.  The  asceiit  of  water  by  capil- 
lary attraction,  the  motions  of  the  magnetic  needle,  the 
electrical  excitement.  &c.,do  not  not  convey  the  idea  of 
life. 

-  The  motions  of  which  we  predicate  life,  are  confined  to 
bodies  of  peculiar  structure,  those  only  which,  strictly 
speaking,  possess  organization.  By  organization  here  we 
understand  the  combination  and  union  of  solid  and  fluid 
matter  in  a  state  of  perpetual  action,  tending  to  the  pre- 
serving of  an  individual  being,  and  its  reproduction.  In 
the  primary  and  more  popular  sense  of  the  term  organiza- 
tion, it  is  synonymous  nearly  with  that  of  arrangement, 
conveying  the  idea  of  some  juxta-position  of  the  parts  of  a 
body  as  visible  to  the  eye,  and  depending  simply  upon  the 
mechanical  structure  of  its  particles.  In  another  and  higher 
sense,  it  denotes  a  system  composed  of  parts,  possessing 
appropriate  powers  and  functions  essential,  or  at  least  con- 
ducive to  the  existence  and  preservation  of  the  whole. 
These  different  parts,   are  called  organs,  each  having  its 


CHAP.   VII.  '^^^^  NATURE  OF  LIFE.  117 

specific  mode  of  action,  but  all  combining  to  resist  external 
violence,  and  promote  the  well-being,  and  perpetuate  the 
existence,  of  the  individual  being  or  system  uniting 
them.  It  is  of  these  series  of  varied  and  relative  actions 
that  we  predicate  life. 

Whether  organic  action,  or  tlie  actions '  appropriate 
in  an  organized  being,  be  life  itself,  or  the  result  of  life,  is 
a  question  that  has  agitated  and  divided  physiological  in- 
quirers. It  is  of  some  moment,  in  order  to  understand  and 
ascertain  the  correctness  of  our  definition  of  life,  that  we 
should  determine  whether  it  is  the  result  of  organization, 
or  a  principle  having  a  primary  and  controling  influence 
on  organization  itself,  or  the  totality  of  that  series  of  ac- 
tions or  motions  observable  in  an  organized  bod}^  This 
differs  from  the  inquiry  whether  life  is  dependent  on  or 
connected  with  organization.  We  can  conceive  of  organi- 
zation and  life  being  so  connected,  that  the  destruction  of 
the  one  must  secure  that  of  the  other,  and  the  one  cannot 
exist  without  the  other,  and  yet  of  their  being  entirely  dis- 
tinct. But  while  we  distinguish  carefully  between  them, 
we  cannot  be  legitijnately  accused  with  maintaining  that 
life  is  itself  an  essence  involved  in  organization. 

If  life  be  not  identical  with  organization,  it  must  be  either 
^j)^'operty^  cr  a.  stfftc,  or  2i  principle,  or  a  series  of  actions 
and  motions.  It  is  not  a  property  of  organization,  for 
it  will  be  admitted  that  death  eventuates  where  organiza- 
tion is  yet  perfect.  Perhaps  it  is  preferred,  to  represent 
life  under  the  idea  of  a  state,  and  to  describe  it  as  that 
state  of  an  organized  body,  in  which  there  is  eventuating 
a  process  of  characteristic  actions.  We  must  confess  that 
we  are  less  inclined  to  object  against  this  view  of  its  nature 
than  the  former  ;  but  still  we  deem  it  objectionable,  because 
however  it  might  do  in  common  parlance,  it  is  not  phi- 
losophically correct  to  call  it  a  state,  when  it  is  more 
properly  that  which  characterizes  (he  stnfp  or  condition. 


118  'I'HE  NATURE  OF  LIFE.  CHAP.  VII. 

If  it  be  said  tiiat  it  is  di  principle,  we  must  inquire  what 
is  meant  by  the  term  in  this  connection.  We  use  the  ex^ 
pression,  commonly,  to  denote  something  which  has  a 
determining  or  regulating  influence  on  action.  This  is  its 
meaning  in  morals,  and  thus  we  speak  of  faith,  hope,  and 
love  as  principles  of  human  action,  which,  though  a  vague 
phrase  is  well  enough  understood  to  denote  the  determining 
or  regulating  influence  on  human  conduct  exerted  by  abelief 
of  testimony,  an  expectation  of  good,  or  an  approbation  of 
excellence — all  of  them  feelings,  which  incite  the  voluntary 
being  to  action.  We  should  not  therefore  make  any  very 
serious  objections  to  the  use  of  the  phrase  '^a  principle  of 
life,^'  in  this  general  moral  sense.  But  when  we  speak  of 
animal  life,  and  use  the  term  principle  in  relation  to 
it,  as  designating  something  which  has  a  determining  or 
regulating  influence  on  the  actions  of  the  animal,  or  is  their 
original,  if  we  mean  any  thing  very  precisely  and  do  not 
speak  altogether  in  a  vague  sense,  we  must  mean  to  desig- 
nate some  essence^  some  7^eal  substance  which  has  power 
to  originate  action,  or  is  their  appropriate  cause.  For  the 
existence  of  such  a  substance  or  essence  some  have  zealously 
contended,  while  others  have  as  zealously  denied  it. 

The  arguments  in  support  of  the  Idea,  that  life  is  an  es- 
sence or  substance  do  not  appear  conclusive.  They  are 
generall}^  drawn  from  our  ignorance,  or  from  analogy,  or 
from  scriptural  expressions.  An  example  of  each  may  suf- 
fice. Dr.  Copland  remarks,  ''we  are  not  contending  for 
the  existence  of  a  principle  which  is  material  according 
to  the  received  notions  repecting  matter. ^^  This  is  un- 
questionably taking  refuge  in  ignorance. 

The  argument  from  analogy  is  little  better.  '-If  we  are 
not  furnished  with  powers  adequate  to  the  detection  of  life 
in  its  essential  form,  does  it  therefore  follow  there  is  no 
such  thing?  It  would  be  just  as  correct  for  the  blind  man 
f.o  .deny  the  existence  and  materiality  of  light,  because  he 


£11 AP.  ?1I.  'A'^^^  NATURE  OF  LIFE.  119 

had  no  delicately  formed  organ  of  vision  by  which  to  dis- 
eern  it,  as  it  is  to  conclude  that  life  is  not  an  essence,  be- 
cause we  have  no  sense  so  delicately  formed  as  to  discern 
this  more  sublimated  form  of  matter."  Yet  does  not  this 
prove  that  there  is  such  an  essence  or  substance  as  is  con- 
tended for  by  some  who  denominate  life  &.  principle. 

Nor  does  the  language  of  scripture  when  fairly  interpre- 
ted, afford   more  in   support  of  it.      It  is  true   that  God 
prohibited  the  use  of  blood  for  food^  assigning  as  a  reason 
that  "in  the  blood  is  the  life  thereof,"  which  circumstance 
has  been  supposed  conclusive  as  it  regards  the  fact  of  life's 
being  an  essence.     We  can  understand  the  declaration  in 
these  words,  and  the  design  of  God  in  making  it,  without 
resorting  to  the  supposition,   that  life  is  a  principle  per 
se,  or  essence.     The  words  of  God  are,  "But  flesh  with 
the  life  thereof,  [which  is]  the  blood  thereof  shall  ye  not 
eat."i    The  words,  "ivhich  is,''  in  brackets,  are  supplied 
by  the  translators,  and  the  construction   of  the   original 
would  seem  to  exhibit  the  injunction  as  prohibiting   men 
from  cruelty,  in  taking  a  piece  of  flesh  from  a  living  animal 
for  food.    But  if  this  interpretation  be  rejected,,  neither  the 
declaration  in  this  verse,  nor  in  the  parallel  one  in  Leviti- 
cus, will  sanction  the  idea  that  the  blood   involves  any 
essence  which  is  life  per  se.     Indeed  the  latter  passage 
favors  the  idea  for  which  we  contend.   "The  life  of  flesh  is 
in  its  blood,"^   is  an  assertion  equivalent  with  this,  that  the 
blood  of  an  animal   is  the  basis  and  nourishment  or  sup- 
port of  its  life,  which  is  physiologically  true.   The  authori- 
ty and  name  of  Dr.  Hunter,  and  his  theory  on  the  subject 
of  the  blood  having  life  in  itself,  do  not  shake  our  confi- 
dence  in  the   plain   common-sense  interpretation   of    the 
words  of  scripture.     We  subjoin  a  note  which  we  must 
take  the  liberty  of  saying  is  a  fair  specimen  of  that  sort  of 
obscurity  which  invariably  attaches  to  their  specuhtion?^ 
1  Gen.  ix.  4.  2  Lev.  svii.  U- 


120  A'HE  NxVTURE  OF  LIFE.  CHAP.  VII, 

who  make  life  to  consist  in  an  essence  or  principle  anterior 
to  and  irrespective  of  those  actions  and  motions  appropriate 
to  the  being  in  which  they  are  found. ^ 

When  Paul  speaks  of  man  as  compounded  of  ^'bod)',  soul 
(or  life)  and  spirit/^^  we  can  very  well  understand  his  ex- 
pressions without  supposing  that  he  meant  to  teach  us,  that 
life  is  an  essence,  and  exists  in  man  distinct  from  those  ac- 
tions and  motions  which  are  appropriate  to  the  great  de- 
sign of  God  in  his  construction.  Universally,  mankind 
instinctively  conceive  the  idea  of  death,  and  that  imme- 
diately when  absolute  quiescence  takes  place  in  any  organi- 
eal  existence.  Syncope,  and  hybernation,  and  some  other 
affections  of  animal  existence,  may  cause  an  approximation 
to  a  state  of  absolute  quiescence,  and  that  so  near  as  to  ren- 
der it  difficult,  by  mere  inspection,  to  ascertain  whether 
all  the  processes  or  motions  in  which  consists  the  life  of  the 
animal  have  absolutely  ceased  or  not,  but  physiological 
researches  have  proved  that  they  do  not.  Paul,  whatever 
may  be  said  about  his  Grecian  philosophy,  appropriately 
distinguishes  between  the  '^body,^^  or  the  bone  and  mem- 
brane which  form  as  it  were  the  vegetable  basis  of  our 
being,  the  (^^souV^ )  or  life,  all  that  relates  to  spontaneous 
motion  or  sensation,  which  is  properly  our  animal  exist- 
ence, and  the  ^^spirif,^^  the  deathless  soul,  which  is  the 
intelligent  percipient  nature  superadded.   There  is  nothing 

1  "When  all  the  circumstances  attending"  this  fluid,"  says  Dr.  Hunter, 
*«are  fidly  considered,  the  idea  that  it  has  life  within  itself  may  not  appear 
so  difficult  to  comprehend;  and,  indeed,  when  once  considered,  I  do  not  see 
how  it  is  possible  we  should  think  it  to  be  otherwise,-  when  we  consider, 
that  every  part  is  formed  from  the  blood,  that  we  grow  out  of  it,  and  if  it 
has  not  life  previous  to  this  operation,  it  must  then  acquire  it  in  the  act  of 
forming-;  for  we  all  give  o'.ir  assent  to  the  existence  of  life  in  the  parts  when 
once  formed.  Our  ideas  of  life  have  been  so  much  connected  with  org-anic 
bodies,  and  principally  those  endowed  with  visible  action,  that  it  requires  a 
new  bent  to  the  mind,  to  make  it  conceive  that  these  circumstances  are  not 
inseparable. — Hunter  on  the  Bloody  pari  1.  c.  6.,  p.  58- 

2  i  Thes.  '%  23. 


CHAP.   VII.  "^'^^  NATURE  OF  LIFE.  121 

in  the  phraseology  of  scripture  to  sanction  the  idea,  that 
life  is  a  principle  of  itself,  if  the  phrase  is  to  be  literally 
understood,  and  is  not  metaphorically  used.  God  is  said 
to  have  life  in  Himself,  yet  we  cannot  think  there  is  in 
Him  a  vital  principle  distinguishable  from  His  own  holy 
volitions  and  actions,  nor  can  we  admit  it,  in  reference  to 
the  human  soul,  and  we  see  no  reason  why  we  must  believe 
it  to  be  a  substance  or  essence  in  the  human  body  distin- 
guishable from  the  actions  that  are  appropriate  in  it.  The 
Stahlian  doctrine,  which  makes  the  rational  soul  the  vital 
principle  in  the  human  body,  renders  the  language  of  scrip- 
ture unmeaning  and  tautological,  as  well  as  introduces  con* 
fusion  into  the  whole  subject  of  vitality. 

We  are  therefore  compelled  to  adopt  the  last  supposition 
which  indeed  is  most  accordant  with  the  common-sense, 
and  the  ordinary  parlance,  of  men,  that  life  consists  in  a  se- 
ries of  actions  and  motions,  appropriate  to  the  design  of 
the  Creator  in  the  formation  of  the  individual  being  in 
which  they  are  found.  It  is  unnecessary  for  us  to  apply 
the  definition,  in  any  minute  details,  in  order  to  ascertain 
its  truth.  But  we  would  simply  inquire,  when  we  say  a 
tree  has  died,  in  what  consisted  its  death?  Not  in  the 
destruction  of  the  essential  substance  of  the  tree,  nor  in  the 
absence  of  all  motion  whatever  in  it,  for  there  takes  place 
the  process  of  putrefaction  or  decay;  but  simpl}^,  that  there 
is  the  cessation  of  the  circulating  and  assimilating  processes 
necessary  for  the  sustenance  and  growth  of  the  tree.  Does 
not  its  life  then  consist  in  that  series  of  relative  actions  and 
motions  appropriate  to  the  design  of  the  Creator  in  making 
it?  In  what,  we  would  inquire,  consists  animal  death? 
It  is  not  in  the  destruction  of  the  essence  of  the  animal 
frame,  nor  in  the  cessation  of  all  action  and  motion,  for 
the  process  of  decomposition  is  carried  on  in  it.  But  the 
sensations  and  spontaneous  motions  appropriate  to  the  d^- 

16 


122  '^'HE  NATURE  OF  UFE,  CHAP.  VII. 

sign  of  the  Creator  in  the  formation  ot  the  animal,  have 
ceased.   And  hence  our  idea  of  its  life  is  easily  inferred. 

As  to  the  life  of  the  intellectual  man — the  life  of  the 
thinking  and  percipient  spirit,  the  reader  will  have  discov- 
ered that  we  understand  it  to  consist  in  those  actions  ap- 
propriate to  the  design  of  the  Creator  in  its  original  consti- 
tution. We  reserve  for  another  place  the  illustration  and 
confirmation  of  this  view  of  its  nature. 


CHAPTER  VUI. 


THE  CHARACTER  OF  THE  SPIRIT'S 
AGENCY. 


•Whether  the  Spirit's  agency  in  the  production  of  life  is  immediate  and  con= 
tinuous,  or  consists  in  the  establishment  of  certain  laws — Gen.  ii.  1,  2: 
Psalm  cii.  21.— The  creating  and  preserving  agency  of  God  not  identi- 
cal— Quotation  from  Boston— False  assumption— Human  language  inca- 
;pabie  of  representing  the  precise  character  of  the  divine  agency- 
Examples  in  illustration  taken  from  the  laws  of  natiu-e- Re-production 
attributable  to  the  Spirit's  agency  rather  them  to  fixed  laws— the  infidel 
objection  against  particular  providence — Common  sense  of  more  value 
m  understanding  this  subject  than  atheistical  philosophy— The  false  as- 
sumption of  the  objection — Testimonies  from  scripture — Uses  to  be  made 
of  the  great  truth  confirmed  in  this  chapter— To  beware  of  impertinently 
prying  into  the  mysteries  of  the  Spirit's  agency — To  learn  how  rich  a  zest 
it  gives  to  the  providence  of  God — How  it  illustrates  the  fact  of  elec- 
tion— And  reminds  us  of  the  uncertainty  of  hfe,  &c. 

Perhaps  it  will  be  admitted,  by  some  of  our  readers, 
that  life  flows  from  the  Holy  Spirit's  agency,  while  it  i^ 
affirmed  that  His  agency  is  not  immediate;  but  only  ex- 
erted in  the  establishment  of  certain  laws  according  to 
which  it  is  preserved  and  propagated.  This  starts  a  ques- 
tion which  has  been  ably  handled  by  metaphysical  writers. 
Whether  conservation  be  a  continual  creation,  was  the  form 
in  which  the  question  was  once  stated,  it  being  contended, 
on  the  one  hand,  that  the  same  agency  of  God  which 
originally  produced  the  material  universe  is  necessary 
every  momerit  for  its  preservation,  so  that  if  for  one  in- 
stant it  should  be  withheld,  the  whole  creation  must  relapse 
i'nto  its  primitive  non-entitv; — while,  on  the  other  haodc 


124  THE  CHARACTER  OF  CHAP.  VIII. 

this  was  denied,  by  those  who  seemed  to  think  that  God^ 
when  he  originally  created  matter,  endowed  it  with  cer- 
tain properties  or  powers  which  enabled  it  to  preserve  it- 
self. We  can  see  no  reason  for  supposing  that  the  one  or 
the  other  must  necessarily  be  the  fact. 

The  sacred  scriptures  certainly  represent  God  as  having 
ceased  at  the  close  of  the  sixth  day  to  exert  his  creative 
power.  *'Thus  the  heavens  and  the  earth  were  finished 
and  all  the  host  of  them.  And  on  the  seventh  day  God 
ended  his  work  which  he  had  made.  •  "^  And  the  Psalmist 
says,  '^  Of  old  hast  thou  laid  the  foundations  of  the  earth. "^ 
The  great  reason  or  recommendation  of  the  observance  of 
the  Sabbath,  is  represented  to  consist  in  the  divine  exam- 
ple in  the  work  of  creation — God  operating  six  days  and 
then  ceasing  to  operate,  or  resting,  on  the  seventli.  We 
certainly,  from  these  facts,  must  conclude  that  the  agency 
of  God  in  creating,  during  those  six  days,  was  different 
from  that  which  he  exerted  on  the  seventh.  Yet,  it  is 
most  true  that  God  has  an  agency,  in  pj^eserving  and  sup- 
porting  all  things  which  He  has  made.  It  does  not  how- 
ever follow  that  the  agency  is  of  the  same  character.  It  is 
the  agency  of  the  same  Being,  we  admit,  but  differently 
exerted ;  for  we  do  not  concede,  that  the  agency  of  God 
can  only  be  exerted  in  positive  creative  acts,  which  we 
must  believe  if  we  identify  creation  and  conservation. 

In  one  of  the  posthumous  works  of  that  excellent  dir 
vine,  Mr.  Thos.  Boston,  he  has  undertaken  to  shew  that 
these  things  are  the  same,  and  by  the  following  mode  of 
reasoning:  ^'  There  is  no  necessary  connection  betwixt  the 
creature's  moments  of  duration:  Ergo,  ^o..  It  follows  not 
because  I  am  this  moment,  therefore  I  shall  be  the  next, 
for  so  I  should  be  an  eternal  necessary  Being,  which  is 
proper  to  God."  But  although  we  admit  his  first  position 
it  does  not  follow  that  every  successive  act  of  God  in  sus^ 

1.  Gen  ii.  1,2.  ?.    Psfxlms  en.  26. 


€HAP.    VIII,  1^"^  SPIllIT'S    AGENCY.  U5 

taining  my  being  is  a  creative  act.     The  following  is  a  fair 
sample  of  metaphysical    sophistry:     ^'Nothing  can   give 
what  it   has  not,  we  have  not  our  being  next  moment: 
Ergo,  &G.  Exception  our  being  is  still  the  same  in  all 
moments.     Jinswer.  No  otherwise  than  the  water  of  Et^ 
trick  is  the  same  it  was  this  morning.     Those  things  which 
may  be  separated  are  not  the  same;  but  my  being  in   the 
moment  A,  may  be  separated  from  my  being  in  the  moment 
C,  being  annihilated  in  B,  and  created  again  in  C.     Now 
there  is  the  same  reason  of  all.    My  being  this  moment  is 
necessary;  for    quicquid  est  quando  est,  necessario  est; 
my  being  next  moment  is  not  necessary,  for  I  may  be  an- 
nihilated: ergo,  they  are  not  the  same." 

The  whole  force  of  their  reasoning  who  maintain  that 
creation  and  preservation  are  the  same   specific    acts  of 
God,  is  derived  from  this  assumption,  that  every  positive 
act  of  God  is  the  same.     We  cheerfully  admit  that  the  up- 
holding all  things  by  the  word  of  the  divine  power,  is  a 
series  of  positive  acts  on  the  part  of  God  ;   but  does  it 
therefore  follow   there  is  a  new  creation   springing  into 
being  every  successive  moment?    By  no  means.    For  can- 
not God  diversify  his  acts  and  agency  ?     Creation  is  the 
result  of  one  volition  on  the  part  of  God,  that  volition 
being  accompanied  with  an  exercise  of  his  power.     Pre- 
servation, at  any  moment,  is  the  result  of  another  volition, 
it  being  accompanied  with  another  and  correspondent  ef- 
fort of  the  divine  power.     If  it  seem  inconceivable  to  us, 
and  beneath  the  dignity  of  the  divine  Being,  to  suppose 
that  he  would  be  thus  incessantly  exercising  His  energies, 
we  must  remember,  that  human  language  cannot  express 
accurately  the  fact  in  this  case.     We  can  have  no  idea  of 
the  mode  of  the  divine  existence,  which  is  not  hy  suc- 
cession, but  AN  ETERNAL  NOw:    uor  of  the  mode  of  the 
divine  operation,  which  is,  and  must  be,  in  some  other 
way  than  according  to  the  impulses  of  confimied  distinct 


126  THE  CHARACTER  OF  cHAP.VIIl. 

momentary  volitions.  What  we  therefore  contend  for, 
is,  that  creating  and  sustaining  agency  on  the  part  of  God, 
are  different — the  former  being  indeed  instantaneous,  but 
the  latter  continuous,  and  both  exerted  in  some  mysterious 
way,  adapted  to  His  own  mysterious  nature.  In  thus  af- 
firming we  are  not  to  be  understood  as  making  mere  gratui- 
tous assertions.  For  what,  we  ask,  are  the  laws  of  nature 
as  they  are  ordinarily  termed  ? 

We  talk,  of  gravitation,  of  various  species  of  attraction, 
and  of  all  the  physical  laws  of  nature,  as  of  certain  prop- 
erties or  powers  inherent  in  different  modifications  of 
matter  themselves.  But  who  does  not  feel,  that  this  is 
not  satisfactory  ?  When  we  say  that  the  load-stone  attracts 
iron,  what  do  we  mean?  Do  we  mean  that  one  piece  of 
inert  matter  operates  spontaneously  on  another?  Or, 
that  any  material  thing  can  have  an  influence,  and  effective 
operation,  beyond  itself — that  some  substance  at  the  mag- 
netic pole  operates  on  the  needle,  which  oscillates  in  my 
theodolite,  hundreds  and  thousands  of  miles  removed  from 
3t — that  it  can  be  in  two  different  places  at  the  same  time  t 
Certainly  not.  Some  indeed  may  attempt  to  explain 
the  influence  of  one  material  object  on  another,  and  va- 
rious have  been  the  theories  to  account  for  the  magnetic, 
electric,  and  galvanic,  &c.  energies  which  it  is  altogether 
unnecessary  to  cite  here;  but,  whether  the  laws  of  fluids 
tending  to  an  equilibrium  resolvable  into  gravitation,  or 
any  one  of  the  meclianical  powers,  be  made  the  means  of 
solving  the  phenomena,  we  must  pronounce  them  all  un- 
satisfactor}^. 

For,  suppose  that  all  the  different  modes  of  action  ob- 
servable among  material  substances  be  resolvable  into  grav- 
itation, still  we  wish  to  know  what  is  gravitation?  Why 
do  all  bodies  tend  towards  the  centre  of  the  earth,  and 
mutually  towards  each  other,  according  to  their  respective 
densitips  nnd  volurn^'.'^  ?   How  does  the  sun.  at  5uch  ?n  im- 


CHAP.  VIIl.  '1'*^^  SPIRIT'S  AGENCY.  I07 

mense  distance,  operate  on  the  earth  to  hold  it  in  its  orbit? 
Who,  on  mere  physical  principles,  can  answer  these  ques- 
tions satisfactorily  ?  To  say  that  it  is  the  p7'operfy  of  one 
body,  thus  to  affect,  and  another  thus  to  be  affected,  is 
raying  just  nothing.  To  say  that  God  originally  gave  it 
this  property,  and  that  it  still  possesses  it  by  virtue  of  his 
creative  power,  is  saying  no  more.  For  the  inquiry  is 
how  one  piece  of  matter,  destitute  of  spontaneity  and  in- 
tellio;ence.  can  operate  without  the  sphere  of  its  own  ex- 
istence? 

We  may  labour  and  theorise  forever,  but  shall  never  be 
able  to  solve  satisfactorily  the  phenomena  produced  by  the 
regular  action  of  what  are  termed  the  laws  of  nature,  if 
we  exclude  the  agency  of  God — the  prime  mover,  the  first 
cause,  the  supreme  intelligence,  the  only  independent 
Being.  It  may  do  in  the  structure  of  a  dramatic  poem  to 
observe  the  rule  of  the  poet, 

Nee  Deus  intersit  nisi,  nodus 
Vindice  judex — 
— but  if  we  exclude  the  agency  of  God  in  the  support  of 
material  things  around  us  we  cannot  proceed  one  step,  tiil 
we  are  lost  in  utter  and  inextricable  perplexity.  Although 
we  may  not  be  able  to  understand  the  precise  mode  of  that 
agency  we  attribute  to  God,  yet  we  feel,  that  an  adequate 
cause  is  assigned,  in  ihQ  fact  of  such  agency:  for  all  the 
effects  we  observe  to  be  transpiring  and  the  diversified  modes 
of  His  agency,  only  serve  to  give  us  a  more  exalted  idea 
of  his  power  and  resources.  To  say,  that  the  continuity 
of  that  agency  militates  against  the  dignity  of  His  charac- 
ter, is  altogether  a  mistake,  for  with  God  there  is  no  suc- 
cession. **One  day  is  with  the  Lord  as  a  thousand  years, 
and  a  thousand  years  as  one  day,"  so  that,  inasmuch  as 
eternity  with  Him  is  an  ever-present  now,  if  v;e  attribute 
to  him  at  any  one  period  of  our  existence,  any  particular 
agency,  we  need  not  fear^  that  we  &hall  derogate  from  bis 


128  THEOHAKACTER  OF  cHAP.  VIII. 

dignity,  if  we  believe  that  agency  to  be  continuous  through 
the  whole,  and  by  a  like  mode  of  reasoning,  of  all  other 
things. 

These  remarks  may  prepare  the  v/ay  for  a  reply  to  the 
inquiry  from  which  we  have  digressed,  whether  the  Spirit's 
agency,  in  the  production  of  life,  consists  merely  in  an  ef- 
fort of  creative  power  at  the  commencement,  introducing 
all  the  different  forms  of  life,  which,  by  laivs  then  or- 
dained, should  have  power  to  propagate  themselves  in  all 
varieties;  or  whether,  there  is  still  and  continuously,  an 
agency  of  the  Spirit  for  the  preservation  and  support  of 
life.  The  laws  of  re  production  are  indeed  established,  and 
continual  developemer.ts  of  life  are  conducted  according 
to  them,  and  have  been  from  the  very  first  period  of  crea- 
tion. The  fishes,  the  reptiles,  the  feathered  tribe,  the  ani- 
mals, and  man,  were  all  created  in  the  full  vigour  and 
perfection  of  tlieir  being,  not  in  an  embryo  state ;  and  the 
trees  and  herb:;,  &:c.  were  all  planted  in  the  ground,  after 
they  had  been  created,  with  the  seed  already  formed,  the 
germ  of  future  growths  distinctly  organized  and  ready  ta 
commence  the  evolutions  of  life  in  a  new  individual.^ 

But  it  does  by  no  means  follow  from  these  admissions, 
that  the  Spirit's  agency  ceased  on  the  establishment  of  the 
laws  of  re-production.  The  whole  developing  process 
is  under  His  immediate  care.  For,  as  what  are  called 
the  laws  of  nature,  are  but  modes  of  the  divine  agen- 
cy— different  indeed  from  the  creative  energy,  but  as 
real  ;  so  the  laws  of  re-production  are  but  modes  of  the 
Spirit's  agency — different  indeed  from  that  originally 
exerted  in  the  formation  of  the  first  living  creatures,  but 
not  the  less  real.  In  the  one  instance,  the  agency  is 
direct,  and  the  effect  produced  without  the  interven- 
tion of  means — in  the  other  through  the  instrumentality 

1.  Gen.  ij.  5- 


CHAP.  VIII.  THE  SPIRIT'S  AGENCY.  129 

of  what  are  termed  second  causes.     These  causes  derive 
all  their  efficiency  from  the  divine  agency. 

III.      The    developing  process,  however  pursued, 

IN  THE  PRODUCTION  OP  NEW  LIVING  BEINGS,  OWES  ALL  ITS 

EFFICACY  TO  THE  spirit's  AGENCY.  He  presides  over 
this  immense  and  interesting;  dej)artment  of  the  Creator's 
works.  *'He  giveth  to  all  life  and  breath  and  all  things." 
That  there  is  some  divine  care  extended  to  the  works 
of  the  Creator's  hands,  must  be  admitted  by  all  who  ac- 
knovvledge  the  truth  of  the  sacred  scriptures.  Yet  are 
there  not  a  few,  who  profess  to  believe,  that  the  provi- 
dence of  God  must  be  administered  onli/  b^  general  laws; 
for  to  suppose  that  his  care  extended  to  the  minute  crea- 
tures, and  every  individual  form  of  life,  and  living  substance, 
they  think  would  derogate  from  his  dignity.  They  can  con- 
ceive of  God's  providence  extending  tu  systems,  or  of  its 
being  concerned  in  great  signal  revolutions  in  the  affairs 
of  men,  but  as  to  any  thing  further  they  are  incredulous, 

"  The  first  Alm'glity  cause 
**  Acts  not  by  partial  but  by  general  laws." 
But  these  are  vain  and  ignorant  objections.  They  are 
founded  alike  in  ignorance  of  God  and  of  his  work.  The 
infidel  admits  the  providence  of  God  in  general,  that  is, 
it  may  extend  to  systems,  and  by  general  laws.  But  what 
are  systems?  What  too  is  here  meant  by  general  and  2?i- 
dividual?  Is  there  any  being  which  is  not  a  system  with 
respect  to  some  others?  Man  unites  in  himself  several. 
One  system  of  living  beings  is  involved  in  another.  The 
whole  creation  teems  with  life,  and  where  to  begin,  or 
where  to  end,  in  our  researches,  we  know  not.  In  fact 
there  is  no  such  thing  as  absolute  magnitude  save  in  God. 
All  greatness,  of  which  we  have  knowledge,  is  relative. 
We  estimate  the  magnitude  of  one  object  by  comparing  it 
with  another.  And  shall  we  adopt  a  standard  of  our  own, 
and  extend  or  restrict  the  agency  of  God  according  to  out 

17 


ISO  THE  CHARACTER  O?  CHAP,  vm. 

decisions  as  to  what  is  great  or  small?  There  is  a  world 
in  the  worm  on  which  we  tread,  and  yet  our  earth,  thfi 
sun  and  planetary  worlds^  are  but  a  point  compared 
with 

Orb  above  orb  ascending  without  end  ! 
Circle  in  circle  without  end  enclosed  ! 
The  eye  of  the  astronomer  peers  through  immeasurable 
and  uncomprehended  space,  and  losing  sight  of  earth,  and 
its  associate   worlds,  he  exclaims  in  utter  overwhelming 
amazement, 

What  extent!     What  swarms 
Of  worlds,  that  laugh  at  earth !  Immensely  greats 
Immensely  distant  from  each  other's  spheres, 
What  then  the  wond'rous  space  through  which  they  roll '' 
At  once  it  quite  ingulphs  all  human  thought: 
*Tis  comprehension's  absolute  defeat. 

If  then  the  agency  of  God  extends  to  systems  only^ 
where  shall  it  begin  ?  And  where  shall  it  end  ?  But  how 
5hall  the  whole  system  be  preserved,  if  the  different  parts 
are  neglected?  The  truth  is  the  objection  is  altogether  a 
rash  one,  and  if  it  be  carried  out,  and  the  principle  be  fully 
admitted,  that  individual  beings  are  too  low  for  God  to 
notice,  we  must  land  in  Atheism.  For  if  it  be  beneath 
Him  to  preserve  it  is  equally  beneath  Him  to  create.  Let 
the  objector  who  perhaps  is  not  prepared  to  run  with  his 
objection  to  this  extent,  but  who  scoffs  at  the  idea  of  God's 
care  over  the  individual  parts  of  his  creation,  tell  us  why 
He  made  a  flea  or  even  a  philosopher.  The  whole  force 
of  the  objection  lies  in  this  absurd  assumption,  that  small 
things  have  a  power  to  preserve  themselves,  and  need  no 
particular  care  and  agency  of  God,  but  that  great  things 
have  not. 

It  is  rather  singular  that  human  pride  should  have  be- 
trayed itself  so  completely!  The  real  secret,  however,  of 
all  this  opposition  to  God's  intimate  concern  with  the 
things  of  this  world,  is  not,  that  these  men  have  in  reality 


CHAP.   VIII,  THE  SPiniT^S  AGENCY.  131 

any  greater  reverence  for  the  Divine  Being,  nor  that  they 
are  more  jealous  of  his  honour  than  others,  nor  that  they 
do  design  to  exalt  his  character  and  excellence.  Far  from  it; 
but  because  they  do  not  ^*  like  to  retain  God  in  their  know- 
ledge. "^  It  is  rather  an  unwelcome  and  painful  thought  that 
He  is  ever  and  every  where  present,  ''beholding  both  the 
evil  and  the  good."  Therefore  they  endeavour  to  impose 
on  their  own  consciences,  and  persuade  themselves,  with 
the  old  Epicureans,  that  He  has  withdrawn  from  the 
earth,  and  left,  v/ith  all  his  creatures,  what  is  called  a 
plastic  nature,  to  regulate  and  preserve  them.  Thus,  for 
ease  of  mind  they  take  refuge  in  practical  Atheism,  and 
dignify  it  with  the  name  of  philosophy.  ''The  fool  hath 
said  in  his  heart  there  is  no  God."^  "  How  doth  God 
know,  and  is  there  knowledge  with  the  Most  High."^ 
The  Psalmist  will  be  found  right,  for  whatever  system 
men  have  devised,  let  them  call  it  philosophy,  or  science, 
or  rationalism,  or  what  they  choose,  if  they  exclude  the 
immediate  cognizance,  and  care  of  God,  from  the  affairs 
of  this  world,  and  deny  any  concurring  co-operative 
agency  on  His  part,  giving  efficiency  to  second  causes, 
it  will  be  found  on  a  candid  and  careful  examination  to 
be  mere  folly.  Common  sense  will  discover  absurdity 
marked  and  glaring,  where  the  jaundiced  eye  of  the  Atheis- 
tical philosopher  cannot  detect  it. 

The  idea  does  not  seem  to  have  entered  the  mind  of  these 
infidel  philosophers,  that  there  can  be  any  particular  provi- 
dence, on  the  part  of  God,  without  a  miracle  or  departing 
from  the  general  laws  of  nature. 

Shall  burning  ^tna,  if  a  sage  requires. 

Forget  to  thunder,  and  recall  her  fires' 

On  air  or  sea  new  motions  be  imprest. 

Oh  blameless  Bethel!  to  relieve  thy  breast.* 

When  the  torn  mountain  trembles  from  on  high, 

Shall  gravitation  cease  if  you  go  by  ? 

1,  Bom.  i.  28.  2.  Psalm  xiv.  1.  3.  Jlgalm  kxiii-  U- 


132  THE  CRARACTER  OF  cHAP.  VIXI, 

Thus  ignorantly  asks  the  unbeliever!  But  let  us  ask — - 
cannot  God,  previously,  direct  that  the  sage  shall  not  re- 
quire,norbeendangered  by  Etna's  fires?  Shall  not  his  steps 
be  so  directed,  as  not  to  pass  by  the  trembling  mountain?  The 
objection  seems  to  take  it  for  granted,  that  a  particular 
providence  is  a  providence  in  emergencies  which  may 
require  the  control  or  suspension  of  some  established  law. 
But  there  are  no  emergencies  with  providence.  ^'He  work-? 
eth  all  things  after  the  counsel  of  His  own  will."^  *'The 
steps  of  a  good  man  are  all  ordered  of  the  Lord."^  *'The 
Lord  knoweth  the  way  of  the  righteous;  but  the  way  of 
the  ungodly  shall  perish.'"  What  men  may  purpose  in 
evil,  God  oft  times  means  for  good,  as  Joseph  said  to  his 
brethren,  "But  as  for  you  ye  thought  evil  against  me,  but 
God  meant  it  unto  good,  to  bring  to  pass  as  it  is  this  day  to 
save  much  people  alive. ''^ 

The  whole  language  of  scripture  teaches  a  steady  and 
efficient  care  and  agency,  on  the  part  of  God,  in  the  preser- 
vation of  the  world  and  its  inhabitants.  "Upholding  all 
things  by  the  word  of  His  power. "^  ^'By  Him  all  things 
consist."^  "Are  not  two  sparrows  sold  for  a  farthing,  and 
one  of  them  shall  not  fall  on  the  ground  without  your 
Father."^  "In  Him  we  live,  move  and  have  our  being."* 
These  may  suffice,  and  they  are  so  plain  as  to  need  no 
comment.  The  agency  of  God,  and  that  continuous  It/, 
in  the  support  of  ail  things,  is  a  fact  most  clearly  asserted 
in   the  sacred  scriptures. 

To  God,  in  the  person  of  the  Spirit,  we  have  already  seen 
belongsthe  whole  department  of  life,  and  it  is  therefore  to  His 
continuous  agency,  that  we  are  to  attribute  the  preservation 
of  the  vital  functions  and  energies  of  all  that  lives.  It  was 
to  this  Spirit^s  agency  that  the  Psalmist  attributed  his  con= 

1  Eph.  i.  11.  2  PsaliTi,  xxxvii.  23.  3  Psalm,  i.  6 

4  Gen.  1.  20.  5  Heb.  i.  3.  6  Col.  i.  17. 

7  Mat.  X.  29,  8  Acts,  xvii.  28, 


OHAP.  VIII.  'i'HE  SPIRIT'S  AGENCY.  133~ 

tinuous  growth  in  his  mother's  womb,  and  all  his  subsequent 
existence.  And  it  is  directly  in  reference  to  this  efficient 
ever  operative  agency  that  he  speaks  when  he  exclaims 
**Whither  shall  I  go  from  thy  Spirit?  Or  whither  shall  I 
flee  from  thy  presence?  If  I  ascend  up  into  heaven,  thou 
art  there.  If  I  make  my  bed  in  hell,  behold  thou  art  there. 
If  I  take  the  wings  of  the  morning,  and  dwell  in  the  utmost 
parts  of  the  sea;  even  there  shall  thy  hand  lead  me,  and 
thy  right  hand  shall  hold  me."^  Let  us  then  cease  from 
useless  inquiry.  "Our  life  is  hid  with  Christ  in  God.''^ 
We  need  never  expect  to  unravel  the  mysteries  of  His 
agency  in  its  production  or  perpetuation,  nor  to  understand 
its  nature.  How  he  operates  and  excites  the  different  parts 
and  faculties  of  our  being,  and  preserves  them  in  appro- 
priate action  it  were  folly  for  us  to  inquire.  That  His 
agency  however  is  directly  and  continuously  exerted  in 
relation  to  those  characteristic  actions  which  constitute  the 
phenomena  of  life,  is  a  truth  plainly  taught  in  the  word  of 
God.  There  is  nothing  to  sanction  the  idea,  that  his 
agency  consists  merely  in  ordaining  the  laws,  which  are  to 
regulate  those  actions,  or  in  creating  an  essence  or  princi- 
ple per  se,  which  is  the  immediate  cause  of  the  phe- 
nomena. 

Here  for  a  mom.ent  let  us  pause.  We  feel  as  if  we  owed 
the  reader  some  apology  for  the  train  of  remarks  into 
w^hich  we  have  fallen.  They  are  designed  to  prepare  the 
way  for  an  illustration  of  one  of  the  most  interesting  facts 
developed  in  the  plan  of  redemption,  viz.,  the  regenera- 
tion of  a  sinner.  It  is  the  important  use  we  intend  to 
make  of  them,  that  must  be  our  apology  for  attempting  to 
define  life,  and  illustrate  the  definition  of  it.  The  highest 
authority  has  required  us  to  *'prove  all  things,''  and  al- 
though such  proof  be  not  the  reason  of  our  faith,  yet  for 

1  Psalm,  cxxxix.  7—10.  2  Col.  iii,  3. 


134  1'HE  CHARACTER  OF  CHAP.  VIII, 

full  confirmation  in  the  faith  of  an  essential  fact,  and  doc- 
trine, we  have  allowed  ourselves  to  take  an  extensive  range 
in  our  investigation,  being  thoroughly  persuaded  that  there 
will  be  nothing  tGund,in  the  kingdom  of  grace,  at  war  with 
the  great  and  fandamental  principles  established  in  the 
constitution  of  nature;  and  that  they  who  reject,  and  treat 
with  ribaldry  this  important  scriptural  tenet,  as  being  mys- 
terious or  absurd,  acta  most  unphilosophical  part,  and  shew 
that  they  know  not  of  what  they  speak,  nor  whereof  they 
a-ffirm. 

We  cannot,  however,  dismiss  the  topic  which  has  in  this 
chapter  engaged  our  attention  without  adverting  to  some 
salutary  uses  which  in  our  daily  walk  may  be  made  of  it. 
If  life,  in  all  its  varieties  be  the  effect  of  the  Spirit's  agency; 
then  let  us  beware  how  we  attempt,  with  rash  and  impious 
hand,  to  draw  aside  the  veil  in  which  He  has  inwrapped  the 
mystery  of  His  operations.  It  has  sometimes  affected  us 
with  the  greatest  astonishment,  to  see  how  presumptuous 
and  self-confident  have  been  the  philosophic  inquirers  who 
have  looked  into  this  subject.  They  have  discovered  a  few 
phenomena  of  life  merely,  and  ventured  to  proclaim,  that 
they  could  unravel  all  its  mysteries.  If  observation  and 
experiment  were  conducted  with  a  view  to  ascertain  facts, 
it  would  be  well;  but  it,  when  one  or  two  circumstances  of 
life  are  discovered,  men  proudly  presume  that  they  under- 
stand the  whole  subject,  and  lose  sight  of  God  the  fountain 
of  all  life,  they  are  greatly  to  be  pitied.  Thus  to  hear  men 
talk  of  sensibility,  and  contractility,  and  irritability,  and 
other  phenomena  of  life,  may  both  interest  and  profit;  but  we 
lose  all  confidence  in  the  soundness  of  their  judgment,  when 
they  undertake  to  tell  us  that  these  things  are  the  mere  effect 
of  organization,  and  not  dependent  on  the  Spirit  of  God. 
They  assign  a  cause  totally  inadequate  to  account  for  the 
effect.  We  object  not  to  the  minutest,  and  most  curious 
scrMtiny,     Let  us  push  our  investigations  as  far  as  possible; 


THE  SPIKIT'S  AGENCY.  135 

but  when  we  reach  the  boundaries  of  human  knowledge, 
where  the  wonder-working  God  inwraps  His  operations  in 
the  mystery  of  His  own  being,  let  us,  with  adoring  minds 
fall  prostrate  at  His  feet,  and  acknowledge  his  infinite  wis- 
dom and  almightiness. 

Let  us  also  learn  from  the  same  general  fact  of  the  Spirit's 
intimate  agency  in  the  production  and  support  of  life,  what 
a  rich  zest  it  gives  to  the  providence  of  God.     The  poor 
heathen  thought  that  Go4  had  withdrawn  from  earth  and 
left  things  here  to  direct  themselves,  or,  not  feeling  satis- 
fied with  a  God  afar  off,  they  attributed  in  all  the  extrava^ 
gance  of  their  polytheism,  a  deity  to  every  thing  that  lives 
and  moves.     But  thanks  be  to  God  for  the  revelations  of 
His  word— while  we  adore   Him,    as   in  heaven   the   One 
Infinite  Supreme,  we  can  recognize   His  presence  on  the 
earth,  and  trace  the  operations  of  His  Spirit  in. ourselves, 
and  in  every  living  thing  around  us.     No  dread  fatality,  no 
unmeaning  chance,  no   absent  God  affect  us  with  dismay. 
We  see  the  directing  and  sustaining  hand  of  God— of  our 
covenant  God,   in  all  that  we  sufi'er  or  enjoy,  and  can  dis- 
miss  all  fears,  and  painful  anxieties  and  dread  forebodings, 
from  our  minds,  being  assured  that  He  knows  our  way,  and 
directs  our  steps,  so  that  with  pacifying  confidence  we  can 
appeal  directly  to  Himself,  "Thou  wilt  guide  (us)  with  thy 
counsel,  and  afterward  receive  (us)  to  thy  glory. "^ 

We  may  also  notice  how  this  general  fact  of  the  Spirit's 
agency  in  the  production  of  life  serves  to  illustrate  a  doctrine 
so  very  obnoxious  to  many,  so  little  understood  by  those  who 
oppose  it,  but  so  unequivocally  taught  in  the  sacred  scrip- 
tures, viz.,  the  doctrine  of  election.  We  use  this  term 
because  it  is  the  technicality  employed  in  the  scriptures, 
and  generally  by  those  who  advocate  or  oppose  it.  But 
we  are  not  tenacious  of  terms.  They  are  things,  or  facts 
for  which  we  contend.  Miserable  indeed  are  the  contests 
1  Psalm,  Ixxiii.  24. 


I3G  'I'HK  CHARACTEH  OF  chaP.  Mil. 

which  agitate  the  world,  in  which  mere  abstractions  are 
the  occasions  of  strife.  Infidel  men  denounce  all  theologi- 
cal controversy  as  such,  and  many  speculative  and  scientific 
religionists  afford  them  too  much  pretext  for  it,  by  their 
**doting  about  questions  and  strifes  of  words  whereof  com- 
eth  envy,  strife,  railings,  evil  surmises,  perverse  dispu- 
tings  of  men  of  corrupt  minds,  and  destitute  of  the  truth."^ 
Mere  technicalities  should  be  abandoned  if  they  prove 
the  occasion  of  controversy,  but  the  truth  cannot  be  by 
those  that  love  it.  He  cannot  certainly  be  accounted  a 
skilful  defender  of  the  truth,  who  finds  it  necessary  al- 
ways to  make  use  of  the  technics  of  the  schools. 

If  it  be  fact  as  declared  by  the  best  authority,  even  that 
of  God  Himself,  we  must  not  only  be  bold  in  affirming  it; 
but  it  concerns  us  to  see  to  it,  that  it  has  its  appropriate  influ- 
ence  on  our  character  and  conduct.  Now  by  election  in  the 
sacred  scriptures,  is  meant  nothing  else  than  the  actual 
selection  of  a  certain  portion  of  men,  from  the  great  mass, 
by  their  being  made  the  subjects  of  a  new  species  of  life, 
viz.,  spiritual  life,  and  which  is  not  possessed  by  the  rest. 
It  is  the  actual  exercise  and  display  of  God^s  sovereignty/ 
in  making  believers  alive  from  the  dead,  or  quickening 
them  from  the  death  of  trespasses  and  sins,  in  which  they 
in  common  with  all  mankind  were  lying.  What  is  this 
but  God's  producing  new  life  in  individual  cases? 

And  will  you  say  that  He  shall  not  exercise  His  sover- 
eignty in  this  matter?  Then  you  must  say  that  He  shall 
not  exercise  it  at  all  in  the  production  of  life  in  a7iy  form, 
and  that  He  is  bound  to  confer  the  same  kind  of  life  ia 
every  instance.  But  how  does  this  accord  with  the  fact? 
Is  not  the  sovereignty  of  God  remarkably  displayed  in  His 
production  of  life?  He  has  not  made  His  creatures  all  angels 
nor  all  animalcules,  all  men  nor  all  mules,  all  birds  nor  all 
beasts,  all  insects  nor  all  fishes,  nor  all  of  the  different 
1  1  Tim.  vi.  4,  5. 


CHAP.  Vlli.  THE  SPIRIT^S  AGENCY.  137 

orders  and  classes  of  the  same  form,  appearance  or  species, 
and  will  you  say,   that  in  the  production  of  spiritual  life, 
which  is  bringing  the  powers  and  capacities  of  rebellious 
man  into   appropriate  action  and  enjoyment,  He  shall  not 
consult  His  own  good  pleasure?     As  well   might   man 
upbraid,  and  find   fault  with   God,  that  he   was  not   made 
a  seraph,  or  a  toad  that  it  was  not  made  a  philosopher,  as 
that  thou,  oh,  5zn72er,  who  hast  no  right  to  any  thing  what- 
ever but  the  damnation  of  hell,  shouldest  upbraid  God  for 
having  made  thy  friend  or  nei2;hbor  a  subject  of  spiritual 
life.     When  nothing  as  yet  had  been  created,  had  not  God 
a  right  to  produce  whatever  creatures  he  saw  fit?  Had  non- 
entity a  claim,  '^ -vd    n.'iy  use  such  expr^ssiona,  to  be  made 
into  anv  parlinular  creature?   Much  less  has  the  sinner  any 
claim  on  God  for  spiritual   life.      Tne  whole  mass  of  men 
with  respect  to  this  life  are  precisely   in  the  condition  of 
non-entity  with  respect  to  being.      Their  situation  is  even 
worse,  if  we  may  so  speak,  for  if  by  wilful  rebellion,  they 
act  altogether  inappropriate  to  the  design  of  the  creator  in 
their  original  formation.   He  certainly  can   be  under   no 
obligations  so  to  influence  and  affect  them,  as  to  bring  them 
to  those  actions  and  enjoyments  which  constitute  the  life 
of  one  in  favor  and   fellowship  with  God.      And  thus'the 
apostle  reasons  on  the  subject,  '*0  man  who  art  thou  that 
repllest  against  God?    Shall  the  thing  formed   say    to  him 
that  formed  it,  why  hast  thou  made  me  thus?  Hath  not  the 
potter  power  of  the  same  lump  to  make  one  vessel   unto 
honour  and    another    unto    dishonor?"^     No    fact  can  be 
more  distinctly  stated  than  this  of  God's  sovereign  will 
determining  the  spiritual  life  or  existence  of  the  believer, 
"Of  His  own  will  begat  He  us."^   *'Who  were  born,  not  of 
blood  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God.  "^    This  is  election,  and  it  is  impossible  for  any 

1  Rom.  ix.  20,  21.  2  James,  1.  18.  3  John,  i,  13. 

IS 


I3S  THE  CHARACTER  OF  cHAP,  VUl. 

one  to  deny  the  fact  that  believers  are  indeed  elected  of 
God,  who  admit  that  they  have  received  influences  and  are 
brought  to  actions  and  enjoyments  differing  essentially  from 
unregenerate  sinners. 

We  have  assumed  for  the  present  the  fact,  that  believers 
are  made  the  subjects  of  a  new  life,  anticipating,  for  the  sake 
of  illustrating  a  great  doctrine  of  our  faith,  what  we  hope 
to  establish  fully  in  the  prosecution  of  this  work,  and  what  is 
cordially  admitted  and  zealously  advocated  by  some  who 
nevertheless  oppose  and  take  alarm  at  the  very  thought  of 
election.  The  communication  of  spiritual  life  to  believers 
.  is  called  election,  because  they  as  moral  agents^  having  been 
previously  existent,,  are  thus  selected  from  the  great  mass 
of  mankind  and  made  to  differ  from  them.  Predestination 
differs  from  election  only  as  it  is  the  purpose  of  God  before- 
hand to  do  what  in  time  he  actually  does,  and  whoso  de- 
nies the  one  must  deny  the  other,  or  else  maintain  that  God 
has  no  purpose,  and  does  not  know  what  he  intends  to  da, 
till  the  very  moment  he  does  it,  which  is  utterly  at  wai' 
with  the  declarations  of  his  word,  which  exhibits  believers 
as  ''being  predestinated  according  to  the  purpose  of  Him 
who  worketh  all  things  after  the  counsel  of  His  own 
wilL"^ 

We  cannot  dismiss  this  interesting  topic  without  noticing 
how  forcibly  it  reminds  us  of  the  uncertainty  of  life  and  the 
necessity  of  being  prepared  for  death.  We  have  seen,  that 
all  life  depends  on  the  good  pleasure  of  God  the  Holy 
Spirit,  both  as  to  its  kind  and  continuance.  Now  it  is 
impossible  for  us  to  search  the  mind  of  God,  and  therefore 
it  must  be  impossible  to  determine  the  duration  of  our  life. 
Whether  it  may  be  his  will  to  stop  the  current  this  hour, 
or  the  next,  or  at  a  later  period  who  can  tell?  Think  not 
frail  dust!  to  say  the  organs  of  life  must  first  be  deranged  or 
decayed.  If  this  be  necessary,  it  can  be  done  instanta- 
1  Eph,  i.  IL 


CHAP.  VIII.  ™^  ^P™'^'^  AGENCY.  139 

neously.     It  has  often  been.     But  this  is  not  necessary. 
Life  may   cease  and  yet  the  organs   remain  entire.     The 
wheels  of  a  mill  will  cease  their  revolutions  the  moment 
you  confine   the  water,  their  moving  power,  to  its  head. 
So  the  moment  the  Spirit  withholds  His  agency  our  life 
shall  cease.     It  will  inevitably,  although  the  organs  may 
remain  entire.     Boast  not  of  health  and  vigour-your  life 
depends  on  God,  and  what  He  may  choose  to  do  this  day 
or  to-morrow  you  know  not.     How  utterly  foolish  there- 
fore to  neglect  the  interest  of  the  immortal  being,  and  at 
any  moment  be  unprepared  for  death!    Can  any  such  be 
found?   Ah  me,  their  number  is  almost  beyond  the  power 
of  computation.     I  see  an  immense  crowd  of  triflers  whose 
eyes  are  fast  closed,  and  yet  are  dancing  on  the  brink  of  an 
awful  precipice.     One  and  another  are  dropping  fast  from 
their  midst,  while  none  perceive  that  their  numbers  are 
diminishing.    The  warning  voice  is  never  heard,  the  shrieks 
of  falling  companions  die  upon  their  ears,  while  all  "drive 
headlong  towards  the  precipice  of  death."     Oh,  for  a  voice 
like  thunder  to  burst  around  them  with  terrific  peals!  Oh, 
for  an  arm  almighty  to  snatch  them  from  the  brink  of  ruin! 
Reader,  art  thou  a  stranger  to  Christ  and  unprepared  to 
die?  Thy  breath  is  in  thy  nostrils,  and  thou  knowest  not 
what  a  day  or  an  hour  may  bring  forth.    Already  dost  thou 
reel  upon'the  mountains  of  vanity,  but  mercy  prevents  thy 
fall.     Why  trifle?    Why  an  hour's  delay,  when  the  next 
moment  eternity  may  close  around  thee  and  envelope  thee 
forever  in  the  horrors  of  despair.  Fly  to  the  Lord  of  Glory, 
who  gives  the  spirit  of  life,  and  resolve  to  live  forever. 
May  that  good  Spirit  save  thy  soul  from  death,  and  guide 
thee  from  the  brink  of  ruin  to  the  realms  of  dayt 


CHAPTER  IX. 


THE  IMMATERIALITY  OF  THE  HUMAI^ 
SOUI^. 


The  right  understanding  of  a  smner's  regeneration  requires  a  correct  know- 
ledge  of  m.ii'3  original  nature — Scriptural  account  of  the  creation  of 
man — Gen.  i.  26,  27:  ii.  7 — The  image  of  God  consisted  not  merely  in 
tlie  spiritual  nature  of  man,  nor  in  his  lordship  over  the  creatures,  nor  in 
his  moral  qualities  peculiarly  and  exclusively,  nor  in  any  designed  re- 
presentation of  the  form  and  appearance,  but  in  the  three-fold  character 
of  life  united  in  one  moral  being — Inquiry  as  to  what  constitutes  the  life 
of  the  rational  soul  of  man — The  immateriality  of  the  soul  does  not  pi'e- 
vent  us  from  all  knowledge  of  it — All  our  knowledge  of  God  analogical — 
2  Gor.  xii.  4 — The  properties  of  the  human  soul  not  those  of  matter — 
Thought  is  not  a  qxiality  of  simple  matter— Nor  the  result  of  chemical 
action — Nor  motion — Nor  oi-ganic  action — Nor  a  secretion  of  the  brain — 
Nor  a  superadded  quality  of  especial  organization — Dr.  Pi'iestly,  Dr. 
Hush,  Mr  Jefferson's  false  mode  of  reasoning — Priestley's  argument  based 
on  vague  ideas  of  the  properties  of  matter — Di .  Cooper — Inconsistency  of 
the  advocates  of  materialism— Thought  and  vibration  distinct— Perception 
and  thought,  acts,  not  qualities— Spec-men  of  sophistry-»No  alleged  inca- 
pacity of  spirit  to  act  on  matter  a  vahd  objection  against  its  existence — 
Two  monstrous  absurdities — Simple  method  of  refuting  the  errors  of  the 
materialist — The  naturalist  boimd  to  account  for  the  imity  of  human  con- 
sciousness— Mfere  mechanism  totally  inadequate  to  account  for  the  phe- 
nomena of  thought — Objections  met. 

Having  given  a  general  definition  of  life,  and  shewn 
that  the  Spirit  of  God  is  its  immediate  author  and  sustainer^ 
it  becomes  necessary, 

IV.  Before  we  can   consistently   and  satisfacto- 

BILY  treat  of  the  REGENERATION  OF  THE  SINNER,  TO 
INQUIRE  INTO  THE  PRIMITIVE  FEATURES  OF  MAn's  SPIRI- 
TUAL NATURE-.     We  shall  in  vain  attempt  to  examine   a 


TUE  I  MM  AT  ERIAl.lT  Y,  &^c.  141 

CHAP.   IX. 

life  Te-imparted-  without  some  knowledge   of  it  as  origi- 
nally given.   Where  shall  we  look  for  this  knowledge  with 
such  evident  prospect  of  success,  as  to  the  first  man  when 
he  sprung  into  life,  in  all  the  perfection  of  his  being,  direct- 
ly from  the  plastic  hand  of  his  great  Creator? 
'  The  account  given  in  the  sacred  scriptures  of  the  original 
formation  of  man,   is  brief,   but   nevertheless   abundantly 
satisfactory.     That  philosophy  which  rejects  the  light  of 
revelation  can  assign  no  satisfactory  cause  for  the  produc- 
tion of  the  first  man.     The  speculations  of  some  are  almost 
too  ridiculous  to  be  even  referred  to.     But  the  sure  word 
of  God,  in  two  or  three  sentences,  gives  us  the  most  inter- 
esting and  satisfactory  information.      -God  said,   let  us 
niake  man  in  our  image,  after  our  likeness;  and  let  them 
have  dominion  over  the  fish  of  the  sea,  and  over  the  fowl 
of  the  air,  and  over  the  cattle,  and  over  all  the  earth,  and 
over  every  creeping  thing  that  creepeth  upon  the  earth. 
So  God  created   man  in  His  own  image,  in  the  image^of 
God  created  He  him;  male  and  female  created  He  them."^ 
«^\nd  the  Lord  God  formed  man  of  the  dust  of  the  ground, 
and  breathed   into  his  nostrils  the  breath  of  life,  and  man 
became  a  living  soul."^ 

Hence  we  learn  the  following  facts  with  regard  to  man's 
original,  viz.,  that,  he  was  created  in  the  image  and  like- 
nest's  of  God;  that  his  body  was  made  out  of  pre-existent 
materials,  the  dust  of  the  ground;  that  the  breath  of  life, 
which  is  the  Spirit  of  God,  was  communicated  to  his  cor- 
poral frame,  and  he  became  a  living  soul  or  frame,  that  is 
that  his  life  is  the  direct  result  of  the  Spirit's  agency.    ^ 

We  have  already  seen,  that  the  expression  in  the  original 

is  the  breath  of  lives,  which,  whether  it  be  understood  as 

designating  the  Spirit  of  God,  or  as  the  life  of  the  creature 

man,  amounts  in  the  end,  precisely  to  the  same  thing,  viz., 

1  Gen.  i.  26,  27.  2  Gen.  ii,  7, 


142  THE  IMMATERIALITY  OF  CHAP.  IX. 

that  man  is  a  compound  being,  or  unites  in  himself  several 
distinct  kinds  of  life.  The  Spirit  of  God  would  most  proba- 
bly be  designated  the  breath  of  lives,  from  the  circumstance 
of  His  being  the  author  of  several  forms  of  life  in  man, 
rather  than  from  the  fact  of  His  being  the  universal  auihov 
of  life;  for  it  is  common  in  the  scriptures  for  God  to  be  de- 
signated from  the  particular  occasions,  or  relations,  or  cir- 
cumstances under  wliich  He  is  at  the  time  contemplated. 
If,  as  some  will  contend,  it  is  m.an's  life,  and  not  the  Spirit 
of  God,  which  is  denoted  b}'  this  expression,  then  it  cannot 
be  denied  that  man  was  originally  the  subject  of  several 
kinds  of  life. 

We  have  already  seen  that  there  are  fivo  distinct  kinds 
of  life  united  in  man,  viz.,  that  which  consists  in  the  ap- 
propriate action  of  the  organic  parts  of  the  human  body — 
the  vegetable,  or  as  it  is  technically  called  the  organic 
life;  and  that  which  consists  in  the  appropriate  action  of 
the  superadded  and  complicated  machinery  of  nerves  and 
muscles,  so  essential  to  sensation  and  voluntary  motion — 
the  distinctive  peculiarities  of  animal  life.  These  are  in 
entire  accordance  with  two  of  the  great  classifications  which 
the  apostle  Paul  has  made  of  the  constituent  parts  of  man, 
viz.,  body  and  soul.  The  term  which  our  translators  have 
rendered  ^'soul,"^  as  has  been  seen,  conveys  the  idea  of 
anim.al  life.  This  remark  may  be  of  use  to  the  reader  of 
the  scriptures  in  more  instancps  than  one. 

It  is  obvious,  that  both  these  parts  of  man's  being  are 
material — formed  of  the  dust  of  the  ground.  There 
is  however  another,  which  the  apostle  calls  ^'•spiriV^" 
and  which  he  designates  by  the  very  term  which  he  em- 
ploys to  denote  the  Spirit  of  God.  It  is  in  this,  that  theo- 
logians generally  consider,  we  must  look  for  the  traces  of 
the  divine  image  in  which  man  was  created.  As  to  what 
nonstituted  that  resemblance  however,  they  are  notgener- 


^j^^y^   1^  THE  HUMAN  SOUL.  143 

ally  agreed.  Some  allege  that  it  was  mere  spirituality, 
others  the  lordship  or  sovereignty  over  the  creatures  with 
which  he  was  invested,  and  others  again  the  moral  quali- 
ties of  his  nature,  knowledge,  righteousness  and  holiness. 
It  is  perhaps  safest  to  adopt  neither  opinion  exclusively  ; 
but  to  trace  the  likeness  in  every  respect  in  which  true 
resemblance  can  be  discerned.  It  is  not  in  one  feature  only 
in  which  we  are  to  trace  a  likeness,  but  in  the  toule  e?i- 
senihle.   - 

There  is,  however,  we  apprehend,  one  important  respect 
in  which  this  resemblance  in  man  to  God  may  be  seen, 
which  indeed  is  generally  overlooked,  but  which,  we  are 
disposed  to  think,  is  of  principal  consequence.  It  is  not 
one  person  of  the  Godhead  only  who  is  represented  as 
speaking  at  the  formation  of  man,  but  the  whole  three. 
Jehovah,  the  ever-blessed  Three  in  One,  said,  *'let  us 
make  man  in  our  image" — not  in  the  image  of  any  one 
person,  nor  of  each  distinctly,  but  of  all  conjointly.  How 
admirably  are  the  distinct  personality  and  essential  unity 
of  the  Godhead  represented  or  imaged  in  man  possessing 
three  distinct  kinds  of  life,  and  yet  constituting  but  one 
moral  being.  In  him  are  united  the  vegetable,  the  animal, 
and  the  moral  or  spiritual  life,  each  having  and  preserving 
its  distinct  character,  but  all  combined  in  one  responsible 
individual. 

Ill  support  of  this  explanation  of  the  likeness  in  which 
man  was  originally  created,  v/e  merely  observe,  that  from 
the  consultation  which  is  represented  to  iiave  taken  place 
among  the  persons  of  the  Godhead  about  his  creation,  it  is 
obvious  this  image  must  have  been  something  different 
from  any  thing  which  had  as  yet  been  exhibited  in  the 
■creatures.  It  could  not  have  been  the  spiritual  part  of 
man's  nature,  for  '*ile  maketh  His  angels  spirits,"^  and 
man's  spiritual  nature  was  greatly  obscured  by  his  body, 
which  was  formed  of  the  dust  of  the  ground. 
1  Heb.  1.  7. 


144  THE  IMMATERIALITY  OF  CHAP.  IX", 

It  could  not  nave  been  the  mere  lordship  which  He  ex- 
ercised over  the  creatures,  for  this  was  made  a  matter  of 
special  grant,  after  that  he  had  been  already  created  in  the 
divine  image. 

It  could  not  have  been  exclusively  the  moral  qualities 
with  which  he  was  endowed,  for  kriowledge,  righteousness 
and  holiness  are  the  attributes  of  the  angelic,  as  well  as  of 
the  human  nature. 

It  could  not  have  been  merely  as  a  designed  representa- 
tion of  the  form  and  appearance  which  it  was  intended  the 
son  of  God  should  assume,  for  He  is  himself  styled  ^'the 
image  of  the  invisible  God,"  and  man,  in  this  respect, 
would  have  beon  not  so  much  the  image  of  God,  the  three 
in  one,  as  of  Christ  the  second  person.  We  are  therefore 
compelled  to  conclude,  that  man  was  created  the  image  of 
the  great  Threi:  in  One,  as  he  was  characterized  by  this 
peculiarity  among  the  creatures,  that  he  alone  unites  in  one 
moral  individual  the  three  great  orders  of  life,  viz.,  vege- 
table, animal  and  spiritual. 

There  is  therefore  abundant  proof  it  would  seem,  from 
the  very  account  of  man's  primitive  formation,  that 
there  were  associated  in  him  several  distinct  kinds  of 
life.  Of  the  two  inferior  kinds,  the  organic  or  vegetable, 
and  the  animal  life  in  man,  there  is  no  dispute;  nor  do 
they  here  require  explanation .  Sufficient  has  been  already 
advanced  in  illustration  of  them.  But  this  cannot  be  said 
of  the  third — tlie  life  of  the  spirit  or  immortal  soul  of 
man.  This  forms  the  governing  and  distinguishing  part 
of  human  nature.  It  is  the  tie  which  binds  man  to  other 
worlds.  It  is  the  immediate  seat  of  all  the  higher  and 
ennobling  attributes  of  humanity.  In  the  other  parts  of 
his  nature,  he  is  directly  dependent  on  and  connected  with 
this  material  world.  His  body  is  a  part  of  the  earth.  But 
his  spirit  is  dependent  on  God,  and  in  its  appetites  and 
cravings,  he  aspires  after  the  bliss  of  his  communion.     It 


CHAP.  IX.  THE  HUMAN  SOUL.  145 

is  in  this  part  of  his  nature  he  has  sustained  the  severest 
shock.  Here  too  the  ravages  of  death  are  most  appalling; 
but  here  the  energies  of  the  Divine  Spirit  are  exerted  to 
impart  the  life  of  God.  *'That  which  is  born  of  the  Spi« 
rit  is  spirit."^  Inasmuch  therefore  as  regeneration  is  pre- 
dicated particularly  of  the  soul  of  man,  and,  as  authorized 
hy  the  language  of  the  scriptures,  it  is  contemplated  as 
being  the  re-commencement  of  life  in  that  soul,  it  becomes 
necessary  to  iiiquire  as  to  what  constitutes  the  peculiar 
appropriate  life  of  the  rational  soul  of  man. 

Here,  however,  as  in  every  other  case,  when  inquiring 
into  the  essence  of  a  thing,  we  must  confess  our  ignorance. 
We  use  the  term  soul  or  spirit,  to  denote  an  existence  that 
is  not  material;  but  this  is  the  chief  account  that  we  can 
give  of  its  nature.  Our  blessed  Lord  himself  has  done  no 
more.  *' A  spirit,"  said  he  to  his  disciples,  "hath  not 
flesh  and  bones. "^  Whether  He  is  here  to  be  understood 
as  declaring  the  immaterial  nature  of  spirit,  or  merely  cit- 
ing the  vulgar  opinion  on  the  subject  of  apparitions,  it  is 
of  little  consequence  to  determine  ;  for  flesh  and  bones 
constitute  the  material  part  of  man,  and  when  to  spirit 
they  are  denied,  the  presumption  rises  that  it  is  immaterial. 
This  however  is  a  point  which  is  much  disputed. 

If  the  soul  be  immaterial,  perhaps  it  is  asked,  how  can 
we  ever  have  any  knowledge  of  it  ?  We  have  no  senses 
so  delicately  organized,  as  to  be  capable  of  perceiving  spi- 
rit. Our  senses  were  all  made  for  the  perception  of  a  ma- 
terial world  around  us.  How  then  can  we  know  that 
there  is  such  a  thing  ?  And  is  it  at  all  possible  for  us,  to 
have  any  knowledge  of  it  whatever  ? 

In  reply  to  such  inquires,  we  might  ask,  whether  the 
testimony  of  God  is  not  as  sufficient  evidence  as  that  of 
our  senses,  and  if  He  has  told  us,  that  we  have  a  soul,  that 
there  is  such  a  thing  as  spirit — Is  not  that  enough  ?     And 

:,  John  lii.  6.  2.  Luke  xxiv.  39. 

19 


146  THE  IMMATERIALITY  OF  CHAP.  ix. 

as  to  our  having  any  Idea  or  notion  of  what  cannot  be  per- 
ceived by  means  of  our  senses,  we  may  ask  whether  much 
of  our  knowledge  is  not  of  this  very  character?  What 
are  all  our  abstract  ideas  and  general  truths?  Are  they 
not  knowledge,  which  the  mind  itself  has  excogitated 
from,  and  by  means  of,  the  ideas  originally  derived  through 
the  medium  of  sense.  ?  What  too  is  our  knowledge  of 
God  ?  '^No  man  hath  seen  God  at  any  tinie;"^  yet  how 
few  have  reasoned  themselves  into  a  notion  that  there  is 
not  a  God?  Let  the  objector  declare  himself,  and  say 
whether  God  must  be  a  material  Being  in  order  to  our 
having  any  knowledge  of  Him.  The  scriptures  say  ^'  God 
is  a  Spirit?"^  How  then  is  He  known  ?  It  will  not  do 
to  say  that  our  knowledge  of  Him  is  intuitive,  innate,  and 
such  like.  Intuitive  is  a  figurative  expression,  and  as  to 
innate,  it  is  not  necessary,  at  this  late  day,  to  expose  such 
an  absurd  pretence,  as  that  man  is  born  into  the  world 
with  the  knowledge  of  God,  or  of  any  thing  els^. 

The  truth  is,  that  all  our  knowledge  of  God  is  analogi- 
cal. We  employ  our  conceptions  of  things  originally  ma- 
terial, to  represent  in  our  minds  God  and  divine  things,  in 
consequence,  not  of  a  mere  apparent  but  true  i^esemblance, 
in  the  nature  of  things.  In  lii^e  manner  we  talk  of  our 
own  souls,  and  the  operations  of  our  own  minds,  although 
we  have  no  direct  or  immediate  perception  of  them.  *^  We 
cannot"  says  a  profound  writer,  "■  with  our  utmost  inten- 
tion of  thought,  and  greatest  energy  of  abstraction  form  to 
ourselves  any  original  and  purely  intellectual  ideas  of 
the  workings  of  our  own  minds.  And  the  reason  of  this 
is,  because  the  most  abstracted  and  exalted  operations  of 
the  human  mind  are  actions  of  both  matter  and  spirit  in 
essential  union,  and  not  particular  to  either  alone.  We 
have  indeed  an  immediate  consciousness  of  the  operations 
themselves,  without  the  intervention  of  any  idea  of  them; 
but  no  perception  of  them  by  such  abstract  or  separate 
1.  Johni.  18.  2.  Johniv.  24 


CHAP.   IX.  I'HE  HUMAN  SOUL.  147 

idea  of  any  sort."^  It  is  by  virtue  of  a  real  correspon- 
dence or  true  resemblance  between  some  things  in  spirit, 
and  what  w^e  discern  in  material  things,  that  our  ideas  and 
language  taken  from  the  latter  class,  become  certain  and 
satisfactory  representations  of  that,  which  in  the  former 
cannot  be  directly  apprehended  by  mere  intellect.  Such 
is  the  mode  of  obtaining  knowledge,  which  God  has  or- 
dained for  us,  while  in  our  compound  state  uniting  in  our 
persons  both  matter  and  mind,  and  they  mutually  depend^ 
ent. 

That  pure  and  disembodied  spirit  must  have  other  modes 
of  knowledge,  we  doubt  not ;  but  in  our  present  state  we 
Jvnow  not  what  they  are  ;  nor  can  we,  while  mind  is  made 
to  depend  on  body.  Paul  "was  caught  up  into  para- 
dise, and  heard  unspeakable  words  which  it  is  not  lawful 
for  a  man  to  utter;"  but  whether  he  was  ^'in  the  body 
or  out  of  the  body,"^  he  could  not  tell.  Yet  his  ignorance 
oi  the  mode  of  his  knowledge  did  not  destroy  his  convic- 
tions of  the  truth  and  certainty  of  what  he  knew.  When 
speaking  even  of  that  knowledge,  communicated  in  some 
sublime  mysterious  way,  he  is  compelled  to  make  use  of 
language  borrowed  from  sensible  things.  He  heard  un- 
speakable WORDS.  No  man  could  make  him  doubt  the 
reality  of  what  he  was  made  to  know  by  other  means 
'than  through  the  mind's  sensible  perceptions,  and  conse- 
quent and  correspondent  excogitations. 

Why  then  should  it  be  objected  that  we  can  have  no 
knowledge  of  spirit,  because  w^e  have  no  direct,  imme- 
diate or  purely  intellectual  perception  of  it  ?  Is  all  our  lan- 
guage, when  we  talk  of  perceiving,  discerning,  comparing, 
abstracting,  comprehending,  inventing,  intending,  &c., 
where  the  subject  is  not  material  a  mere  delusion?  These 
expressions  denote  sensible  acts,  and  are  derived  from 
sensible  objects,  but  when  employed  to  denote  the  acts  and 

?  Dime  A  nalog-y,  p.  23.  '2.  Cor.  xii,  4, 


148  THE  IMMATERIALITY  OF  CHAP.  x:j^. 

operations  of  the  mind,  are  mere  pictures,  or  shadows,  or 
representations  of  something  analogous,  transacted  by  pure 
intellect  or  spirit.  Is  all  this  falsehood?  Has  God  formed 
us  90  as  to  be  perpetually  busied  in  framing  and  playing 
with  the  mere  imagery  in  our  own  brains,  while  there  is 
nothing  at  all  in  existence,  correspondent  with  what  we 
apprehend  these  imrges  to  represent  ?  He  that  denies  the 
reality  of  spirit,  and  of  a  spiritual  world,  because  his  con- 
ceptions  of  them  are  only  through  the  medium  of  sensible 
ideas,  must  either  deny  that  God  exists,  and  has  created  us, 
orimpeach  Hischaracter  ina  vital  point,  by  asserting  thatHe 
has  so  constituted  us,  as  to  be  perpetually  gathering,  ar- 
ranging, classifying,  and  acquiring  ideas  by  which  we  ap- 
prehend as  fact,  things  that  sever  had  an  existence,  or,  in  . 
other  words,  that  he  has  made  us  the  mere  sport  of  our 
self-deceivings.  That  be  far  from  us.  If  God,  who  can- 
not deceive,  has  so  created  us,  we  rest  as  perfectly  satisfied 
of  the  reality  of  what  is  thus  indirectly  and  analogically, 
as  of  what  is,  directly  and  sensibly,  perceived.  It  is  no 
objection,  therefore,  against  the  immateriality  of  the  hu- 
man soul,  that  we  have  no  direct  immediate  perception  of 
its  nature  and  operations.  The  very  same  objection  would 
lead  to  the  denial  of  our  materiality  ;  for  we  have  no  more 
direct  and  immediate  knowledge  of  the  essence  of  matter, 
end  its  modus  operandi,  in  any  c-ase,  than  we  have  of 
spirit. 

But  there  are  other  grounds  on  which  men  have  under- 
taken to  deny  the  immateriality  (and  substantiality)  of  the 
human  soul.  It  may  be  necessary  therefore  to  advert  to 
the  principal  opinions  maintained  in  opposition  to  the  doc^' 
trine,  that  the  soul  of  man,  or  spirit,  is  a  simple,  immate- 
rial, uncompounded  substance,  capable  of  very  peculiar  acts. 
They  may  be  distributed  into  two  different  classes — the 
one  class  maintaining  that  man  differs  in  nothing  from  ma- 
terial ewbstonce,  but  in  his  modification  and  its  effects-'^ 


CHAP.  IX.  TIffi  HUMAN  SOUL.  I49 

the  other  that  his  intellectuality  consists  in  a  mere  suc- 
cession of  ideas  and  exercises.  Of  the  former  class  some 
are  wilful  and  obstinate  infidels — ''who  believe  not  the 
truth  because  they  have  pleasure  in  unrighteousness,"  and 
who,  to  escape  from  the  menaces  of  conscience  as  it  for- 
warns  of  the  wrath  to  come,  persuade  themselves  that 
mind,  conscience,  body,  all  perish  at  death; — while  others 
admit  the  immortality  of  the  human  soul,  or  perhaps  more 
properly,  the  future  existence  of  man,  though  they  be- 
lieve him  to  be  altogether  a  material  being. 

Whatever  may  be  the  essence  of  the  human  soul,  its 
properties  are  demonstrably  not  those  of  matter.  These 
properties  it  is  not  of  moment  accurately  to  enumerate. 
We  shall,  for  the  sake  of  brevity,  comprise  them  under 
that  of  thought.  Thought  is  not  a  quality  of  simple  viat- 
ter.  For  atoms  do  not  think,  either  in  their  original  state, 
or  in  any  accumulated  mass,  or  in  any  organized  combina- 
tion, or  in  any  attenuated  substance.  If  therefore  atoms, 
as  such,  do  not  think — and  that  they  do  not  common  sense 
and  observation  declare — then  thought  cannot  be  derived 
to  them  by  virtue  of  any  aggregation,  organization,  at- 
tenuation, or  other  relative  position  whatever; — for,  ulti- 
mately, in  all  cases,  the  character  and  qualities  of  a  body, 
depend  on  those  of  th6  original  atoms  combined  in  it. 

In  like  manner  we  agree,  that  thought  cannot  result  from 
any  play  of  chemical  affinities,  for  their  entire  operations 
may  be  resolved,  ultimately,  into  a  change  of  relative 
position,  which  can  have  no  miOre  efficacy  in  enabling 
matter  to  think,  than  the  breaking  of  stones,  or  the  melting 
of  lead,  or  the  burning  of  earth,  can  have. 

Neither  can  motion,  whether  produced  by  chemical  ac- 
tion, or  mechanism,  originate  thought.  Change  of  posi- 
tion we  have  seen  cannot  produce  it,  and  into  this  is  me- 
chanical  impulse,  as  well  as  chemical  action^  ultimately 


150  THE  IMMATERIALITY  OF  CHAP.    IX. 

resolvable,  so  that  the  or.e  is  as  incapable  as  the  other  of 
enabling  matter  to  think. 

As  to  organic  action,  thouo;h  it  may  give  rise  to  the 
most  diversified  and  complicated  operations,  yet  is  it  but 
the  combination  of  a  few  simple  motions,  none  of  which 
approach  nearer  to  thought  than  the  flight  of  a  cannon  ball, 
or  the  play  of  lightning.  Elasticity  and  vibration  are  the 
principal  kinds  of  motion,  by  means  of  which  the  advo- 
cates of  materialism,  account  for  the  production  of  thought — 
but  the  researches  of  physiologists  have  proved  that  the 
nerves  are  not  tense  and  solid  bodies,^  fixed  at  their 
extremities  to  hard  substances,  v*'hich  it  is  essential  to 
this  theory  they  should  be.  As  to  the  notion  of  the 
nerves  being  tubes,  filled  with  the  animal  spirits,  through 
which  liquid  substance,  impressions  are  conveyed  to 
the  encephalon,  the  change  of  relative  position  must 
ultimately  be  adopted  as  the  solution,  if  thought  be 
a  quality  of  matter.  Mere  motion  is  not  thought,  vvheth- 
er  it  be  mechanical,  chemical,  or  organic,  for  every 
man  feels  that  there  is  some  conscious  power  within  him, 
observing  and  attending  to  the  relative  changes  which  take 
place  there. 

The  absurd  theory  of  a  modern  French  physician  that 
thought  is  a  secretion  of  the  brain,  scarcely  deserves  no- 
tice, but  like  every  other  scheme  of  materialism,  must  be 
resolved  into  the  change  of  relative  position,  which  ws 
have  seen  can  never  account  for  the  origination  of  thought. 
Should  it  be  said  that  thought  is  a  quality  not  resident  in 
all  matter,  but  only  superadded  to  certain  organic  portions 
of  it,  it  will  be  sufficient  to  remark,  that  to  talk  of  a  quality 
being  superadded  to  matter,  and  not  inherent  in  it,  is  a 
perfect  absurdity,  and  that  if  the  evidence  of  conscious- 
ness is  to  be  at  all  relied  on,  so  far  from  thought  being  a 

1.  IIalI<-r= 


CHAP.   IX.  'I HE  HUMxVN  SOUL.  151 

property,  it  is  an  act,  or  operation,  of  something  quite  dis- 
tinct from  matter. 

Among  the  principal  and  most  ingenious  advocates  of 
the  materiality  of  the  human  soul,  was  Dr.  Priestley,  who 
boldly  maintained,  that  revelation  is  in  perfect  accordance 
with  what  he  supposed  to  be  conclusions  authorized  by  just 
reasoning.  Dr.  Rush  too  has  been  supposed,  in  his  trea« 
tise,  on  the  influence  of  physical  causes  upon  the  moral 
sense,  to  have  favoured  the  same  idea.  But  whatever  may 
have  been  his  private  views,  which,  to  do  but  justice  to 
liis  memory,  we  are  persuaded  were  controled  by  his  faith 
in  the  written  word  of  God  as  to  all  its  facts  and  doctrines, 
there  is  nothing  in  that  interesting  tract  wdiich  necessarily 
implies  such  a  belief.  That  physical  causes  have  an  in- 
fluence on  the  moral  sense  or  conscience,  is  a  fact  which 
cannot  be  denied  ;  but,  it  by  no  means  follows,  that,  in 
order  to  such  influence,  man  must  be  wholly,  conscience 
and  all,  a  material  being.  The  reasonings  of  those  who 
advocate  materialism,  will  be  found  alike  unphilosophicai 
and  unscriptaral. 

Thomas  Jefferson  has,  in  his  posthum.ous  writings^  ap- 
peared  among  the  boldest,  and  we  must  be  allowed  to  say, 
the  most  reckless  of  modern  preachers  of  materialism.  "I 
can  conceive  thought,  says  he,  to  be  an  action  of  a  par- 
ticular organization  of  matter,  formed  for  that  purpose  by 
its  Creator,  as  well  as  that  attraction  is  an  action  of  matter, 
or  masjnetism  of  load-stone."  His  mode  of  confirming: 
such  an  idea,  is  a  specimen  of  the  argument  from  igno- 
ranee  and  begging  of  the  question.  *'  To  talk,"  continues 
he,  ''of  immaterial  existences,  is  to  talk  of  nothings.  To 
say  that  the  human  soul,  angels,  God,  are  immaterial,  is  to 
say  they  are  nothings,  or  that  there  is  no  God,  no  angels, 
no  soul."  Who  does  not  see  that  this  is  actually  begging 
the  question,  and  yet  he  candidly  confesses  in  the  very 
next  sentence— '-'  I  cannot  reason  otherwise.-'  and  to  anolo- 


153  'i'HE  IMMATEKIALITY  OF  CHAP.  IX, 

gize,  in  some  measure,  for  his  having  thus  confessed  his 
imbecility,  he  observes,  "But  I  believe  I  am  supported  in 
my  creed  by  the  Lockes,  &c."  and  having,  as  he  thought, 
defended  himself  with  the  authority  of  so  great  a  name, 
he  as  ignorantly  and  impudently  brands  the  doctrine  of 
immaterialism,  with  the  charge  of  ''masked  Atheism,"  and 
refers  to  the  fathers  of  the  three  first  centuries,  and  even 
to  Christ  Himself  as  opposed  to  such  heresy!!!^  Locke 
says  distinctly,  "perception  and  knowledge,  in  that  one 
eternal  Being  where  it  has  its  source,  it  is  visible,  must  be 
essentially  inseparable  from  it ;  therefore  the  actual  want  of 
perception  in  so  great  a  part  of  the  particular  parcels  of 
matter,  is  a  demonstration  that  the  first  Being  from  whom 
perception  and  knowledge  is  inseparable,  is  not  matter,^'* 
Speaking  of  the  soul  he  says  "it  may  be  proved  that  it 
is  to  the  highest  degree  probable  that  it  is  iininaterial.'*^^ 
There  can  be  no  excuse  for  such  ignorance,  or  deception,, 
and  of  one  or  the  other  is  Mr.  Jefferson  guilty,  in  citing 
Locke  as  a  materialist.  A  man  that  can  believe  and  cite 
authorities  at  this  rate  is  not  worthy  of  respect  ;  nor  are 
arguments  such  as  he  has  employed,  deserving  of  atten- 
tion. 

Dr.  Priestley  rejects  the  idea  that  matter  is  an  impene* 
trable  inert  substance ;  and  because  he  finds  that  sensation 
and  thought  in  man  have  ever  been  found  in  connection 
with  an  organized  system,  infers,  that  those  powers  ne- 
cessarily exist  in,  and  depend  on  such  a  system.  How 
they  result  from  organization  he  will  not  pretend  to  say, 
but  presumes,  that  if  sensation  and  thought  be  not  incom- 
patible with  the  properties  of  matter,  it  is  quite  unphilo 
sophical  to  suppose  that  there  is  any  substance,  in  the  hu- 
man constitution,  essentially  difierent  from  matter.  Who 
does  not  see,  that  the  argument  here  is  based  on  a  vague 

1.  Letter  to  President  Adams,  in  1830. 

2.  See  his  controversy  with  the  Bishop  of  Worcester. 


CHAP.   IX.  THE  IMMATERIALITY  OF  153 

idea  with  respect  to  the  nature  and  properties  of  matter  — 
as  though  it  were  something,  quite  contrary  to  the  commoa 
apprehensions  of  mankind — not  possessing  solid  extension, 
and  therefore  having  no  relation  to  space,  and  in  this  res- 
pect resembling  spirit  rather  than  body. 

In  attempting  to  maintain  his  denial  of  the  existence  of 
spirit,  he  does  in  fact  convert  matter  into  spirit.  His  ar- 
gument amounts  to  little  more  than  a  begging  of  the  ques- 
tion. Besides  is  it  not  altogether  a  false  inference,  to  con- 
tend, that  matter  and  thought  are  the  same,  because  they  are 
found  connected  and  dependent?  Were  the  principle  adopt- 
ed what  endless  confusion  would  it  introduce?  There  is  a 
connection  and  dependence  between  the  strings  of  an  in- 
strument of  music,  and  the  sounds  produced  by  them  when 
struck;  but  does  it  follow  that  the  strings  are  the  sounds? 
So  while  we  admit  (and  no  advocate  for  the  existence  of 
mind  ever  denied  it,)  that  there  is  a  connection  between 
the  brain  and  thought,  and  that  even  certain  vibrations,  or 
motions  of  the  former,  may  give  rise  to  the  latter,  it  by  no 
means  follows  that  the  brain  is  thought. 

The  advocates  of  materialism  seem  to  be  aware,  that 
this  inference  is  altogether  untenable,  and  they  have  there- 
fore asserted,  that  these  vibrations  themselves  are  thought. 
And  so  confident  and  unblushing  is  Dr.  Cooper,  that  he 
hesitates  not  to  declare,  that  whosoever  is  not  convinced 
of  the  truth  of  materialism,  now  that  Collins,  and  Hartley, 
and  Priestley  have  thrown  such  immense  light  on  the  sub- 
ject, is  not  to  be  reasoned  with.  The  Doctor  himself,  af- 
ter distinguishing  between  sensations  and  ideas,  making  the 
former  to  consist  in  the  motions  of  the  brain  produced  by 
external  impressions  transmitted  through  the  nerves,  and 
the  latter  the  motions  of  the  same  '^arising,  or  produced 
without  the  impressions  of  an  external  object,''^  thinks  it 
demo  lis  tr  able  that  these  motions  are  vibratory, 

.  1.  Cooper's  memoii's  of  Dr.  Priestley,  p.  334,  oZS. 

20 


154  1'HE  IMMATEmAUTY  OF  CHAP.  XI. 

We  cannot  help  rennarking  here  with  regard  to  the  con- 
sistency of  the  advocates  of  materialism.  At  one  moment 
they  tell  us,  that  thought  is  a  quality  of  matter,  and  in  the 
next  that  it  is  motion!  No  doubt  they  were  compelled  to 
this  by  noticing,  what  could  not  possibly  have  eluded 
their  observation,  that  perception  is  an  act^  an  event,  a 
phenomenon,  something  that  takes  place,  and  does  not  lie 
like  a  dormant  qualit}^  unmoved  and  undisturbed  in  matter. 
Admitting  that  motions  do  take  place  in  the  brain,  and 
even  give  rise  to  thought,  does  it  thej'cfore  follow  that 
motion  is  mind?  The  vibrations  of  the  cords  of  an  instru- 
ment give  rise  to  sounds,  but  thev  are  not  the  sounds.  But 
on  the  principle  referred  to,  that  connection  and  depend- 
ence imply  identity,  they  must  be  the  same. 

The  truth  is  that  notwithstanding  those  who  deny  the  ma- 
teriality of  the  human  mind  are  not  to  be  reasoned  with,  ac- 
cording to  Dr.  Cooper,  we  must  take  the  liberty  of  saying, 
that  this  assertion  of  thought  being  mere  vibratiunculce,  is  al- 
together unintelligible.  For  to  use  the  language  of  an  acute 
writer,  ''there  may  be  little  shakings  in  the  brain,  for  any 
thing  we  know,  and  there  may  even  be  shakings  of  a  dif- 
ferent kind  accompanying  every  act  of  thought  or  percep- 
tion, but  that  the  shakings  themselves  are  the  thoughts  or 
perception,  we  are  so  far  from  admitting,  that  we  find  it 
absolutely  impossible  to  comprehend  what  is  meant  by  the 
assertion.  The  shakings  are  certain  throbbings,  vibra- 
tions, or  stirrings,  in  a  whitish  half-fluid  substance  like 
custard,  which  we  might  see  perhaps,  or  feel,  if  we  had 
eyes  and  fingers  sufficiently  small  or  fine  for  the  office. 
But  what  w^ould  wx  see  or  feel,  upon  the  supposition,  that 
v/e  could  detect,  by  our  senses,  every  thing  that  actually 
took  place  in  the  brain?  We  should  see  the  particles  of 
this  substance  change  their  place  a  little,  move  a  little  up 
or  down,  to  the  right  or  to  the  left,  round  about,  or  zig 
2ag,  or  in  some  other  course  or  direction.     This  is  all  that 


,HAP.  IX.  'l'"E  HUMAN  SOUL.  155 

we  could  see,  if  Dr.  Hartley's  conjecture  were  proved  by 
actual  observation  ;  because  this  is  all  that  exists  in  mo- 
tion, according  to  our  conception  of  it,  and  all  that  we 
mean  when  we  say  that  there  is  motion  in  any  sub- 
stance. Is  it  intelligible  then  to  say,  that  this  motion,  the 
whole  of  which  we  see  and  compreiiCnd,  is  thought  and 
feeling;  and  that  thought  and  feeling  will  exist  wherever 
we  can  excite  a  similar  motion  in  a  similar  substance?''^ 
The  thing  is  altogether  beyond  our  comprehension. 

That  there  is  a  material  m.achinery,  capable  of  being  moved 
and  operated  on,  by  certain  impulses,  for  the  production  of 
thought,  we  will  not  deny — but  that  these  impulses,  and 
the  movements  of  this  machinery,  are  thought  and  feeling 
we  do.  They  may  be  the  occasions  of  these  things,  but 
must  not  be  confounded  with  them.  For  there  is  no  con- 
ceivable affinity  between  them,  however  intimately  they 
may  be  connected. 

Am  I  but  what  I  seem,  mere  flesh  and  blood? 
A  branching-  channel  and  a  mazy  flood  ■ 
I'he  purple  stream  that  throug-h  my  vessels  g-lides. 
Dull  and  unconscious  flows  like  common  tides: 
The  pipes,  thro'  which  the  cu-cling  juices  stray, 
Are  not  that  thinking  1,  no  more  than  they, 
This  frame,  compacted  with  transcendent  skill, 
Of  moving- joints  obedient  to  my  wil]. 
Nursed  from  the  fruitful  glebe,  like  yonder  tree.. 
Waxes  and  wastes:  I  call  it  mine  not  me. 
New  matter  still  the  mouldering  mass  sustains. 
The  mansion  changed,  the  tenant  still  remains. 
And  from  the  fleeting  stream  repaired  by  food, 
Distinct  as  is  the  swimmer  from  the  flood. 
As  to  the  idea  that  thought  is  a  quality  of  matter,  a  little 
reflection  will   convince  every  one  that  perception  itself 
must,  according  to  this  theory,  be  a  quality.   But  this  is  an 
abuse  of  terms.     Perception   is  an  act  of  which  the  per- 
cipient being  is  conscious.     It  cannot  therefore  be  intelli- 
gibly called,  a  quality  of  that  which  it  perceives.     All  the 

1-   Edinburgh  Rev.  vol.  ix.  p.  152. 


156  THE  IMMATERIALITY  OF  cHAP.   ix\ 

qualities  of  matter  may  be  divided  into  primary  and  es- 
sential, and  secondary  or  accidental.  To  the  first  class  be- 
long extei  s.on,  solidity  and  figure.  To  this  class  thought 
cannot  belong,  because  many  modifications  of  matter  are 
destitute  of  it.  If  it  be  said  to  resemble  the  accidental 
qualities  of  matter,  such  as  heat  or  colour  which  are  not 
inseparable  or  permanent,  we  reply  that  heat,  and  light 
which  is  essential  to  colour,  are  themselves  material  sub- 
stances. Should  we  call  thought  a  material  substance  as 
we  do  light,  and  heat,  we  must  expect  the  laws  of  the  ma- 
terial world  to  operate  on  it,  and  that  it  is  liable  to  attrac- 
tion, repulsion,  condensation,  or  reflection,  as  are  light  and 
heat  which  is  absurd. 

AVhatever  view  then  we  take  of  the  subject  w-e  are  con- 
vinced that  the  theory  of  materialism  is  alike  unintelligi- 
ble and  absurd.  What  can  we  make  of  it,  when  it  con- 
founds the  act  of  perceiving,  with  the  qiialitles  perceived, 
and  makes  the  very  objects  of  perception  the  faculty  or 
act  by  which  these  objects  are  introduced  to  our  knowledge, 
and  especially,  when  it  confounds  the  motions  of  the  brain 
with  the  effects  which  they  produce,  and  makes  mind  to 
be  the  mere  play  of  vibratiunculce,  produced  alike  by  im- 
pressions from  without  and  certain  undefined  and  unorigi- 
nated  motions  from  within? 

To  deny  the  existence  of  spirit  because  of  any  supposed 
want  of  relation  to  space,  is  certainl}^  unphilosuphical. 
When  it  is  contended  that  matter  must  always  have  some 
relation  to  space,  it  is  supposed  that  the  advocates  of  im- 
terial  existences  maintain,  that  spirit  possesses  no  such  re- 
lation, and  therefore  that  it  can  exist  noivhere.  'SVho  does 
not  see  the  sophistry  of  this  reasoning?  It  is  not  main- 
tained that  spirit  exists  without  reference  to  space,  but, 
that  its  relation  to  space  cannot  be  understood  or  estimated 
by  us  as  we  do  that  of  matter.  God  exists  everi/  where. 
He  has  ^orrip  relation  to  infinite  space.      A  profound  wri- 


CHAP.   IX.  'i'ilK  HUMAN  SOUL.  157 

ter  has  supposed  infinite  space  to  be  the  property  of  Deity. 
Time  and  place  are  necessary  to  the  existence  of  all  crea- 
ted being.  The  assumption  of  Dr.  Priestley,  therefore,  is 
not  true  that  the  advocates  of  spiritual  existence  deny  its 
relation  to  space.  If  it  is  asserted  to  be  regulated  by  differ- 
ent laws,  that  authorizes  not  the  denial  of  such  relation. 
For  to  do  so  would  be  to  assume  the  point  in  dispute 
that  there  can  he  no  existence  which  does  not  follow  the 
law  by  which  material  substances  are  bound  to  space,  that 
is,  that  no  other  than  material  substances  exist.  We 
know  that  God  does  exist,  that  He  is  a  Spirit,  and  that 
He  is  related  to  space,  and  is  it  therefore  absurd,  and  un- 
philosophical  to  suppose  that  there  can  be  created  spirits 
too,  not  regulated  by  the  laws  which  govern  material  ex- 
istence? 

The  same  mode  of  reasoning  will  expose  the  fallacy  of 
the  argument  against  immaterial  existence  from  the  alleged 
incapacity  of  spirit  to  act  on  matter.  When  it  is  admitted 
that  spirit  and  matter  are  essentially  different,  devoid  of 
common  properties,  it  is  with  as  much  want  of  philosophy 
as  of  truth  inferred  that  therefore,  the  one  cannot  act  upon 
the  other.  Since  if  this  proves  any  thing,  it  proves  too  much. 
For  it  is  admitted,  that  God  is  a  most  pure  spirit,  and  yet 
He  does  operate  on  matter — yea,  and  has  created  the  world 
and  all  things  out  of  nothing,  between  which  and  Himself 
there  are  no  common  properties.  The  whole  force  of  this 
argument  depends  on  the  assumption,  that  unless  substances 
are  possessed  of  common  properties,  they  cannot  act  on 
each  other.  This  must  be  proved  before  the  argument  is 
worth  any  thing.  But  such  proof  cannot  be  adduced,  as  we 
have  already  shewn,  that  God,  in  two  respects,  furnishes 
a  proof  to  the  contrary.  If  there  is  any  truth  and  force  in 
the  argument,  it  must  prove  these  two  monstrous  absurdi- 
ties and  falsities,  that  it  w^as  impossible  tor  God  to  create 


158  THE  IMMATERIALITY  OF  CHAP.  ix. 

the  world  cut  of  nothing,  and  that  God  Himself  is  a  mate- 
rial being.  And  indeed  this,  though  denied  by  Dr.  Priest- 
ley, is  affirmed  by  others,  which,  if  adopted  and  followed 
out  to  its  legitimate  results,  will  lead  us  to  blank  atheism; 
and  the  infinite  intelligence  and  wisdom,  the  Divine  Mind 
will  become  nothing  else  than  the  mere  motions  or  v. bra' 
iiunculse  of  a  concatenated  universe,  and  must  be  confned 
to  some  locality  correspendent  with  the  human  encepha- 
lon!!! 

We  cannot  dismiss  this  topic  without  submitting  to  our 
readers  the  following  very  short  and  simple  method  of  re- 
futing the  error  of  the  uiaterialists.  If  thought  be  a  prop- 
erty or  quality  of  matter,  it  must  be,  either  resident  in  the 
original  elementary  undivided  atoms  that  compose  a  body, 
or  it  must  be  superadded  to  some  organized  body.  It  can- 
not be  a  quality  of  simple  matter,  for  there  is  a  unity  in 
our  consciousness,  which  proves,  most  satisfactorily,  that 
all  the  atoms  composing  our  bodies  do  not  tliink.  There 
ought  to  be  as  many  consciousnesses  as  there  are  atoms  in 
our  bodies,  if  thought,  of  which  consciousness  is  but  one 
form,  is  a  property  of  simple  matter.  ' 

It  remains  for  the  materialist  who  affirms  this,  to  account 
for  the  entire  unity  of  our  consciousness  and  mental  acts. 
Should  this  be  attempted,  and  we  be  referred  to  the  organic 
structure  of  the  human  body,  as  a  sufficient  solution  of  the 
inquiry,  we  may  remark  that  if  matter  be  not  essentially 
conscious,  ihat  is,  if  every  atom  does  not  think  separately 
and  independently,  no  .system  of  atoms  in  any  possible 
composition,  or  attenuation,  or  division  can  be  an  indi- 
vidual conscious  being. 

Suppose,  for  example,  a  line  of  telegraphic  communica- 
tion, the  parts  or  particles  of  which  system,  let  us  say,  are 
arranged  each  at  10  or  more  miles  distant,  and  spreading 
over  a  space  of  100  or  1000  miles;  is  it  at  all  possible  or 


CHAP.  IX.  '^'HE  HUMAN  SOUL.  159 

conceivable,  that  this  system,  adapted  to  the  transmission 
of  intelligence  most  rapidly  from  one  extreme  to  the  other, 
is  one  individual  conscious  being?  Yet  why  not  on  the 
materialist's  supposition?  Are  the  particles  too  far  apart 
from  each  other?  Then  what  is  the  degree  of  proximity 
requisite? 

Suppose  that  all  these  different  parts  be  brought  together 
into  such  close  contact  and  be  connected  by  such  mechanism 
as  that,  when  one  part  is  moved,  it  shall  transmit  its  motions 
from  the  one  end  to  the  other  throughout  the  whole  line? 
Does  this  juxta-position  render  the  parts  less  distinct  indi- 
vidual beings,  or  communicate  a  capacity  for  thought  to 
the  whole  connected  series?  How  can  their  being  disposed 
in  such  or  any"  other  possible  system,  make  them  one  indi- 
vidual conscious  being?  Is  it  not  utterly  absurd — at  warwith 
the  common  sense  of  mankind,  to  attribute  thought  to  the 
mill,  or  steam  engine,  or  any  other  piece  of  complicated  me- 
chanism? Yet  if  mere  mechanism,  or  the  composition  and 
arrangement  of  parts  into  one  general  system  so  that  their 
motions  shall  be  adapted  and  communicated  to  each  other, 
-and  be  transmitted  from  or  to  one  common  centre,  is  suffi- 
cient to  account  for  the  productionof  thought,  why  do  not  the 
mill  and  engine  think?  May  not  the  human  body  as  fur- 
nished with  its  admiraWy  adjusted  system  of  nerves,  be 
justly  styled  a  line  of  telegraphic  communication?  The 
impression  is  transmitted  from  the  surface  or  extremity,  to 
the  encephalon  or  centre,  or  other  extremit}^  Does  the 
capability  of  transmitting  such  impression  constitute  the 
body  a  thinking  substance?  No  more  surely  when  the  ap- 
paratus is  material  nerves,  or  cords,  or  tubes,  whatever 
they  be,  than  when  it  consists  of  boards,  or  blocks,  or 
lights,  or  sounds. 

A  modern  projector  of  telegraphic  communication-,  b}^ 
means  of  rods,  v.hich  he  proposes  to  have  sunk  in  the  earth 


ijjO  THE  IMMATERIALI I V  OF  CHAP.  IX. 

and  sea,  leading  from  London  to  Paris,  or  Constantinople, 
and  we  may  add,  to  all  the  other  cities  of  the  globe,  whether 
his  idea  was  conceived  from  the  structure  of  the  human 
body  or  not,  would  operate  just  as  certainly  on  the  mate- 
rialist's plan,  to  constitute  the  globe,  or  the  ball  of  this  earth 
a  thinking  substance,  as  the  mere  material  mechanism  of 
the  human  body,  bound  together  by  a  system  of  nerves, 
transmitting  impressions  from  one  point  of  its  surface  or 
part  of  it  to  another,  constitutes  man  a  thinking  conscious 
being. 

But  here  the  materialist  will  allege,  that  to  the  particles 
of  matter  united  in  the  human  body,  God  has  superadded 
the  power  of  consciousness.  But  we  may  add,  that  inas- 
much as  these  particles  though  united  in  one  body  are 
nevertheless  as  really  distinct  as  before  their  union,  they 
themselves  cannot  be  the  subject  in  which  that  individual 
consciousness  inheres.  That  consciousness,  or  thinking  unit 
can  only  be  the  intelligent  percipient  being  at  the  one  end, 
if  we  may  so  remark,  of  the  telegraphic  series — something 
superadded  to  mechanism,  or  the  human  body,  which,  in  all 
its  particles,  if  we  must  make  use  of  the  expression,  is  still, 
itself  butone  individual  conscious  being.  It  follows  therefore 
legitimately  that  inasmuch  as  the  power  of  thinking,  what- 
ever that  power  may  be,  is  one  individual  consciousness,  it 
cannot  possibly  be  a  material  substance. 

If  the  brute  creation  should  be  cited  as  a  proof  to  the 
contrary,  we  would  reply  that  as  it  regards  the  character- 
istic acts  of  the  human  mind,  there  is  nothing  similar  in 
them,  and  that  even  if  we  should  admit  the  existence 
of  spirit,  in  connection  with  the  bodies  of  animals,  that 
will  not  impose  on  us  the  necessity  of  maintaining  their 
immortality  or  even  inteilectuallity.  For  the  immor- 
tality of  man  we  affirm  is  not  to  be  inferred  from  a  mere 
supposed  indestructibility  of  spirit,  but  from  the  constitu- 


CHAP.   X.  'i'"^  HUMAN  SOUL.  161 

tution  or  will  and  agency  of  God  the  Creator,  and  who  that 
admits  the  existence  of  spirit,  will  undertake  to  say  that 
there  may  not  be  endless  modifications  of  spiritual  exist- 
ence, as  there  are  of  matter.  Undoubtedly  angelic  and 
human  minds  are  and  must  be  characteristically  as  different 
as  are  the  mind  of  man  and  ^Hhe  spirit  of  the  brute." 


21 


CHAPTER  X. 


THE  SUBSTANTIAT.ITY  OF  THE  HUMAN 
SOUJL, 


The  human  soul  not  a  chain  of  exercises — The  objection  agahist  its  sub- 
stantiality drawn  from  tlie  want  of  definite  conception  of  its  nature  not 
valid — Frightful  consequences  resulting  from  the  scheme  of  the  exerci- 
sists — Destruction  of  personal  identity — Scriptural  facts — 1.  Appearance 
of  Moses  ?iT.1  Elias — 2.  The  dying  thief— 3.  Dives  and  Lazarus — 4.  Vi^ 
sions — Of  Peter — Of  Cornelius— 5.  Inspiration— 6.  Scr-ptural  facts — 7. 
ijCiVpt 'ral  assertions — Job,  xxxiii.  18:  Eccles.  xii.  7:  2  Cor.  v.  1:  2  Con 
V.  S:  K  0  xii.  23:  Mat,  xxti.  22 — 32 — Reflections — ^The  common  sense 
of  mank'n!;   and  the  scriptures  in  accordance — What  a  noble  and  illus- 

■    ti\:.i.i  lAng  must  man  originally  have  been. 

,  There  are  others  beside  the  materialist,  whose  views  seem 
:o  militate  against  the  doctrine  for  whici:  we  contend,, 
With  some  it  is  a  favorite  idea,  that  the  soul  is  a  mere  sue- 
cessian  or  chain  of  Lleas  and  exercises.  The  principal 
arg!.'*iiRnt  in  support  of  this  scheme  is  altogether  fallaciouSc 
It  !s  alleged,  by  its  advocates,  that  we  are,  and  can  be,  con- 
sci.>us  only  of  our  acts  and  exercises,  and  that,  of  anysub- 
stance  in  wnich  they  are  immanent,  or  by  which  they  are 
origii  ated,  we  can  have  neitiu^r  knowledge  nor  conception. 
But,  admitting  a]]  this,  it  does  not  therefore  follow,  that 
u  .  is  not  in  reality  some  substance  or  base,  appropriate 
tb  thougnt, — some  real  existence  the  peculiar  seat  or  sub- 
ject of  ideas  and  exercises.  For,  should  we  allow  ourselves 
to  pursue  the  assumption  in  the  above  objection  or  argu- 
ment, viz.,  thit  OTJ) rag  exists  of  which  we  have  no  con- 
ception, we  should  doubt,  and  disbelieve  the  existence  of 
every  cause^  agent  and  eobstance  Whatever. 


CHAP.  X.  THE  SUBSTANTIALITY  &c.  l(iS 

The  advocates  of  this  scheme,  assuredly,  do  not  mean  to 
maintain  the  absurd  and  stale  objection  of  the  rationalists 
in  religion,  that  what  we  cannot  understand,  does  not  ex- 
ist—  is  not  true.  Their  meaning  must  be,  that  they  have 
no  appropriate  or  sufficient  evidence  of  the  existence  of 
any  thing,  beside  their  own  ideas  and  exercises,  inasmuch 
as  they  can  form  no  conception  of  spirit  al)stracted  from 
such  ideas  and  exercises.^  If  so,  then  do  we  ask  what  evi- 
dence have  they  of  the  existence  of  God?  Can  they  form 
any  distinct  conception  of  His  Being?  What  evidence  can 
they  have  of  any  of  His  attributes?  Can  they  hav.e  more 
<lefinlte  conceptions  of  these  than  of  their  own  being? 

Assuredly  they  do  not  conceive  of  God  as  a  mere  assem- 
blage of  ideas  and  exercises,  but  must  attribute  a  unity  to 
His  Being.  On  this  subject  they  cannot  doubt.  But  in 
what  does  that  evidence  consist?  By  no  means  in  a  distinct 
perception  or  conception  of  either  His  being  or  His  attri- 
butes. Why  then,  if  they  can  form  no  definite  conception 
of  these  things,  and  bow  to  the  evidence  of  truth  which 
demonstrates  them^  will  they  not  admit  the  existence  of  a 
spirit,  or  soul,  or  immaterial  substance  in  man,  if  equally 
appropriate  evidence  be  adduced?  Indeed,  on  this  assump- 
tion, they  must  deny  the  existence  of  many  other  things 
which  they  nevertheless  believe  to  be  true.     They  must 

1  Even  the  knowledge  which  we  have  of  our  own  ideas  through  con» 
sciousness  is  not  a  direct  purely  intellectual  apprehension  of  them.  We  can 
only  speak  of  them  as  analog-ically  known  even  after  consciousness  has  re- 
ported them.  '^Nothing-  can  be  more  absurd  than  for  a  being  composed  of 
spirit  and  body  in  strict  intimate  union,  to  imagine  it  can  frame  €\\hex  merely 
semitive  or  merely  spiritual  ideas  of  its  thinking,  faculty  or  its  acts:  And  if  it 
has  not  ideas  of  either  sort  separately,  consequently  it  can  have  no  direct  and 
immediate  knowledge  of  its  own  mind  but  by  complex  conceptions,  formed 
from  a  consciousness  of  the  operations  themselves  and  ideas  of  sense  taken 
together,  and  as  necessarily  mixed  and  blended  in  order  to  this  knowledge 
of  itself,  as  its  own  essence  is  in  fact  composed  of  matter  and  spirit.",— jD^V. 
Anal.  p.  ?4- 


i(34  THE  SUBSTANTIALITY  OF  CHAP.X, 

deny  the  existence  of  matter  too,  for  they  can  have  no  more 
distinct  conception  of  its  substance  than  of  spirit.  Yea, 
and  they  must  deny  their  own  material  existence;  for  of 
what  are  we  conscious?  Not  of  flesh  and  blood,  nor  of  the 
processes  of  circulation,  and  secretion,  &c.  that  take  place 
within  us,  but  of  our  mental  acts  and  our  various  emotions. 
Our  ideas  and  feelings  are  the  extent  of  our  consciousness. 
Will  the  exercisist  presume  to  reject  all  other  evidence 
with  regard  to  the  structure  of  his  frame  than  that  of  mere 
consciousness  of  acts,  or  operations?  His  knowledge  of 
matter  is  a  mere  conception  of  its  properties,  but  does  he 
I'eject  the  evidence  which  proves  that  there  must  be  some 
substance  in  which  these  properties  reside?  Yet  should  he, 
to  act  consistently,  and  thus,  by  pursuing  the  miserably 
fallacious  principle  on  which  his  scheme  is  based,  he  will 
be  found  to  deny  the  existence  alike  of  matter  and  spirit, 
of  God  and  His  universe.  Creation  becomes  a  mere  assem- 
blage of  qualities  devoid  of  reality,  and  moral  agents — the 
immortal  spirits  of  men  a  mere  concatenation  of  events! 

We  can  scarcely  bring  our  minds  to  dwell  upon  this 
scheme  long  enough  to  give  it  a  dispassionate  examination. 
It  is  at  war  with  the  common  sense  of  mankind.  They 
turn  away  disgusted  with  such  reasonings;  and  well  they 
may,  for  the  scriptures  call  them  all  a  vain  philosophy. 
Every  man  as  it  were  instinctively  reasons,  from  the  ac- 
tions that  he  perceives,  to  the  existence  of  some  agent,  or 
cause,  or  being  producing  them.  Tiius  his  mind  becomes 
convinced  of  the  existence  of  a  God,  and  thus  too  he  be- 
comes convinced  that  he  himself  \s  something  distinct  and 
different  from  his  act ^.  God  has  so  constituted  us.  This 
is  the  law  of  our  minds,  and  if  we  are  led,  invariably,  in- 
fallibly, universally  to  the  belief,  or  conclusion,  that  the 
thinking  I inyself'is  something  different  and  distinct  from 
thoughts  and  acts,  is  not  God  chargeable  with  the  error, 
and  His  whole  creation,  so  far  as  the  operation  of  mind  is 


CHAP.   X.  THE  HU MAIN  SOUL.  itJ5 

concerned,  a  mere  machinery  for  the  production  of  false- 
hood! Yeiij  God  Himself  and  all  His  works  are  a  mere  de- 
lusion. 

Other  consequences  equally  as  absurd  and  monstrous 
flow  from  the  same  scheme.  If  there  is  no  thinking  sub- 
stance in  man — no  spiritual  conscious  being  in  union  with 
his  animal  frame,  then  ivhat  are  ideas  and  exercises?  They 
must  be,  either  a  new  production  or  the  operation  of  some- 
thing already  existent.  If  the  former,  will  the  advocates 
of  this  scheme  say  whether  they  are  spirit  or  matter?  They 
surely  will  not  say  the  former,  for  that  is  to  give  up  the 
point  in  dispute  at  once.  It  certainly  would  be  better  for 
them  to  admit  the  existence  of  a  spiritual  agent,  capable  of 
those  acts  which  we  denominate  ideas  and  exercises,  than 
to  maintain  a  continued  creating  process  of  spiritual  exist- 
ences, which  too,  must,  as  continually,  be  subjected  to  an 
annihilating  process  or  be  combined  for  preservation!  If 
the  latter,  we  had  better,  at  once,  admit  any  of  the  theories 
we  have  already  noticed,  and  maintain  thought  to  be  motion, 
or  a  secretion,  or  any  thing  else,  since  it  must  be  material. 
According  to  the  theory  which  we  combat,  we  must  either 
deny  the  real  existence  of  man  as  a  moral  agent,  and  con- 
vert him  into  a  mere  piece  of  material  mechanism,  or  we 
must  maintain,  that  ideas  and  exercises  are  produced  con- 
tinually by  the  direct  agency  of  God,  and  that  given  seriesQi 
these  creative  acts  of  God  constitutes  the  individual  man. 
The  former  we  have  already  disproved.  The  latter  may 
require  a  moment's  attention. 

Who  does  not  see  that  the  consequences  which  flow  from 
such  a  position  affect  alike  the  character  of  God  and  of  His 
government,  and  the  very  identity  of  man.  We  say  the 
character  of  God,  for  it  makes  Him  the^  author  of  sin,  since 
all  the  siniul  thoughts,  purposes  and  affections  of  man  are 
but  the  effects  of  the  divine  power  strung  together  in  a 
given  series — not  the  acts  or  production  of  a  created  volun- 


166  THE  SUBSTANTIALITY  OF  CHAP.    x. 

tary  agent.  And  if  so,  where  is  the  use  of  maintaining  the 
distinction  between  innocence  and  guilt,  between  virtue 
and  vice,  or  how  can  we  attribute  to  man  the  least  ac- 
countabilit}'?  The  influence  of  motives  and  the  sense  of 
responsibility  will  be  alike  destroyed,  and  the  whole  gov- 
ernment of  God  will  be  converted  into  a  mere  theatrical 
or  other  display.  We  know  not  well  to  what  it  might  be 
compared,  except  to  some  of  the  splendid  exhibitions  of 
the  pyrotechnical  art,  where  there  are  quick  and  marvel- 
lous successions  or  series  of  different  coloured  flames,  and 
Ecintellations,  all  the  production  of  the  great  master  of  the 
ceremonies.  And  as  to  man  himself,  he  is  even  reduced 
below  the  level  of  the  dancing  puppet,  which,  though  all 
its  motions  are  mechanical,  nevertheless  retains  its  identity, 
since  upon  this  scheme  man's  identity  is  destroyed.  For  if 
to  him  is  denied  a  thinking  spiritual  substance,  conscious 
of  its  own  acts,  into  what  can  identity  be  resolved?  Ideas 
and  exercises  are  mere  occurrences  or  events  produced  by 
some  cause  sustaining  a  momentary  being,  and  then  per- 
ishing forever.  The  difference  in  point  of  time  would 
destroy  the  identity  of  ideas,  though  there  should  be  in 
every  other  respect  entire  resemblance.  They  could  no 
more  be  called  the  same,  than  we  can  denominate  the  strokes 
of  the  bell  which  announce  the  hour  of  six  this  morniiig 
the  very  same  with  those  of  yesterday.  And  what  is  true 
hr  one  case  is  true  in  all  others. 

There  never  can  be  sameness  in  man,  on  this  scheme, 
but  he  is  perpetually  varying — ever  and  anon  a  new  being, 
as  he  passes  from  one  point  of  time  to  another.  His  iden 
tity  is  destroyed,  and  no  proof  of  it  whatever  dan  be  cited. 
For  to  infer  it  merely  from  his  consciousness,  is  to  infer 
what  does  not  exist  by  the  very  terms  of  the  supposition. 
And  what  is  consciousness  itself?  It  too  is  but  an  act.  But 
of  what?  Of  ideas?  Or  ideas  of  it?  Are  ideas  conscious  each 
of  itsoif,  and  one  of  another?     Sarelv  the  act  or  event. 


^g.p,  X-  ^'^^  HUMAN  SOUL  167 

which  we  call  an  idea,  and  of  which  we  are  conscious,  is 
different  from  the  consciousness  which  we  have  of  it?  If  not, 
why  talk  of  them  as  distinct?  But  if  so,  then  what  is  that 
consciousness?  We  must  admit  the  presence  of  a  percipient 
being  attending  to,  and  having  knowledge  of  its  own  acts, 
or  we  must  assert  and  maintain  the  monstrous  absurdity  of 
one  idea  being  conscious  of  another,  for  after  all  our  con- 
sciousness resolves  itself  into  knowledge  and  knowledge  is 
thought. 

From  the  above  remarks,  it  must  be  obvious  to  the  reader, 
that  the  scheme  which  supposes  man  to  be  a  mere  concate- 
nation of  thought,  without  the  existence  of  a  spiritual  im- 
material substance,  capable  of  tlie  various  acts  of  thinking, 
choosing,  comparing,  remembering,  imagining,  willing, 
&c.  is  eminently  absurd.  Indeed  it  is  utterly  unintelligible, 
and  that  it  should  be  embraced  by  any,  after  sober  and  dis- 
passiomite  inquiry,  is  passing  strange!  We  have  merely 
touched  the  different  sources  whence  we  draw  the  refuta- 
tions of.  this  scheme,  and  leave  the  reader  to  pursue  the 
subject  for  himself.  We  turn  from  these  metaphysical 
arguments  however  to  another  class  which  serve  to  contirm 
the  spirituality  of  the  human  soul.  They  are  drawn  from 
scriptural  facts. 

1.  Moses  and  Elias  are  said  to  have  appeared  with  Christ 
upon  the  mount  of  transfiguration.  Elias  no  doubt  ap- 
peared in  his  entire  human  nature,  for  ne  "went  up  by  a 
whirlwind  into  heaven."^  Moses  however  died,  and  his 
body  was  laid  in  the  earth,  for  the  Lord  ^*buried  him  in  a 
valley  in  the  land  of  Moab,  over  against  Beth  Peor.""  As 
to  the  appearance  of  Elijah,  there  is  no  difficulty.  His  body 
was  still  material,  though  sublimated,  and  capable  of  being 
seen  by  the  eyes  of  men  as  was  the  risen  body  of  the  Sa- 
viour. But  it  was  different  with  Moses;  and  we  must  admit 
1  2  Kins;?,  il.  11-  '  2  Dent,  xxxir.  6. 


168  A  "E  SUBSTANTIALITV  OF  CHAP.  X. 

either  that  it  was  the  spirit  of  Moses  which  appeared  in 
some  assumed  material  vehicle  or  form,  or,  that  his  body- 
had  been  raised  from  the  grave.  In  so  far  as  one  class  of 
materialists  is  concerned,  it  is  a  matter  of  indifference  which 
supposition  is  adopted.  One  thing  is  certain,  that  centuries 
after  the  body  of  Moses  had  been  mingled  with  its  kindred 
dust,  he  appeared  in  this  world  conversing  with  Jesus  Christ 
face  to  face,  as  a  man  talketh  with  his  friend.  And  he 
still  exists  somewhere  in  the  universe  of  God — but  what  is 
he?  A  mere  material  machine?  A  concatenation  of  thought? 
Who  does  not  see  the  utter  absurdity  of  either  supposition! 
2.  The  second  fact  we  notice  is  that  recorded  of  the 
dying  thief.  He  prayed  to  the  Saviour,  ^'Lord  remember 
me  when  thou  comest  into  thy  kingdom,'^  and  the  Saviour 
replied,  '-To-day  shalt  thou  be  with  me  in  paradise."^ 
Now  the  bodies  of  the  Saviour  and  of  the  thief,  were,  on 
that  very  day  laid  in  the  grave,  so  that  he  must  undoubted- 
ly have  referred  to  some  other  part  of  their  nature  than 
their  material  bodies.  And  if  so,  what  could  it  have  been 
but  their  immaterial  and  deathless  souls?  We  can  scarcely 
bring  ourselves  to  notice  the  miserable  criticisms  by  which 
those  who  adopt  Dr.  Priestley^s  views  attempt  to  evade  the 
force  of  this  conclusion,  when  they  say  that  the  Saviour 
meant,  by  the  phrase  ^^to-day,"  which  he  used,  nothing 
more  than  this,  I  noio  say  to  you,  or,  that  as  in  respect  of 
tiie  eternity  of  God,  one  day  is  w^ith  Him  as  a  thousand 
3'ears,  and  a  thousand  years  as  one  day,  so  Christ  meant 
to  say  by  using  the  phrase  'Ho-day,"  in  eternity  shalt 
thou  be  with  me.  The  common  sense  of  our  readers  is 
offended  by  such  pitiful  trifling.  Assuredly  they  must  be 
reduced  to  great  straits  to  support  their  cause,  who  find  it 
necessary  to  put  a  meaning  upon  the  dying  Saviour^s  words, 
which  actually  makes  Him  speak  nonsense,  or  practice  a 
deception. 

1  L  iVe,  ^x^ii  43. 


CHAP.  X.  HIE  HUMAN  SOUL.  IQQ 

3.  We  might  here  cite  the  parable  of  Dives  and  Lazarus, 
which  linder  all  the  circumstances  related,  may,  though  a 
parable,  be  regarded  as  strictly  a  matter  of  fact.  Surely  the 
Saviour  did  not  mean  to  make  a  false  hnpresslon  on  the 
minds  of  His  hearers,  with  regard  to  the  slate  of  man  after 
the  death  of  the  body.  *'The  beggar,"  he  says,  ^Mled  and 
was  carried  by  the  angels  into  Abraham's  bosom.  "^  Laz- 
arus is  represented  as  in  some  way  living  after  death. 
Surely  he  did  not  mean  to  say,  that  the  angels  carried  his 
body  into  Abraham's  bosom!  And  this  carrying  was  co- 
temporaneous  with  his  decease.  The  two  events  are  spoken 
of  in  immediate  connection.  Who  would  or  could  be  led 
to  suppose,  tb.at  the  Saviour  meant  the  resurrection  of 
Lazarus'  body,  which  is  an  event  yet  to  take  place? 

But  if  this  idea  should  be  adopted  by  any,  the  language 
cmploj'ed  in  reference  to  the  rich  man  is  yet  more  pointed. 
**The  rich  man  also  died,  and  was  buried;  and  in  hell  he 
lifted  up  his  eyes,  being  in  torments,  and  seeth  Abraham 
afar  off,  and  Lazarus  in  his  bosom. ''^  Whether  we  under- 
stand the  word  helF  here  to  mean  the  place  of  woe  or  the 
state  of  the  dead,  it  amounts  to  the  same  thing.  There  is 
no  allusion  whatever  to  the  resurrection  of  the  body  of  the 
rich  man,  before  he  was  made  to  experience  the  torments 
described.  He  was  buried,  and  thus  disappeared  from  earth; 
but  at  that  time  he  was  'Hn  hell,^^  and  capable  oi  the  very 
ssivne  pe}'ceptio}is,  and  was  possessed  of  the  same  spnsibili- 
iies,  which  he  had  in  the  flesh — yea,  and  much  more  acute. 
We  have  information  too  of  Lazarus'  being  in  x\braham's 
bosom,  and  his  knowledge  was  distinct  and  vivid,  and 
exactly  correspondent  with  that  which  in  the  flesh  is  had 
by  means  of  vision.  Should  this  circumstance,  viz.,  that 
his  perceptions  and  sensations  are  described  by  means 
of  terms  which  undoubtedly  denote  the   influence  and  ac- 

1  Luke,  xvl.  22.  2  Luke,  xv'.  23. 

2  ttJ'»s~'See  Dr.  Campbeirs  Treliminary  Dissertotion',,  D.  -v  L  p.  2. 


170        '  THE  SUBSTANTIALITY  OF  CdAP.  X. 

tion  of  the  organs  of  sense,  be  cited  as  an  objection  against 
the  conclusion  we  deduce  from  this  parable;  and  should  it 
be  thence  alleged,  that  the  things  described  can  only  be 
true  of  the  rich  man  after  the,  resurrection  of  his  body, 
we  remark,  that  whatever  may  be  the  viode  of  the  soul's 
perceptions  in  a  disembodied  state,  on  the  supposition  of 
its  separate  existence,  we  should  be  led  to  conclude,  that, 
although  the  mind's  knowledge  and  perceptions  were  all 
originally  derived  through  the  instrumentality  of  its  ma- 
terial organs,  and  the  laws  of  association,  and  modes  of 
thought  dependent  on  their  action,  yet  it  is  to  be  expected 
that  the  same  general  laws  of  association,  and  the  very 
same  affections  of  the  soul  should  be  observable  even  in  its 
disembodied  state.  For  here  we  find  thal^  our  minds  are 
combining  thought,  and  become  excited  frequently  under 
the  influence  of  thought,  which,  though  originally  derived 
through  the  organs  of  sense,  are  not  in  fact  sensible  ideas, 
but  excogitated  in  the  pure  abstractions  of  the  mind. 

Beside,  w^e  do  know  that  all  our  knowledge  of  the  opera- 
tion of  our  own  minds  is  by  means  of  analogy,  so  that  there 
is,  in  fact,  no  other  method  left  of  describing  the  percep- 
tions of  the  disembodied  spirit,  but  by  means  of  its  actions 
and  affections  here  through  the  instrumentality  of  the  or- 
gans of  sense.  We  legitimately  enough  speak  of  the  soul's 
feeling,  seeing,  hearing,  speaking,  &c.  in  its  disembodied 
state;  not  that  the  acts  are  precisely  the  same  with  what  we 
intend  of  ourselves  by  such  phrases  in  our  present  state  oi 
being,  but  that  there  is  some  sufficient  resemblance  between 
its  actions  in  its  disembodied  and  embodied  state,  to  justify 
us  in  the  use  of  terms  originally  describing  sensible  acts  to 
designate  the  acts  of  pure  spirit.  We  have  already  illus- 
trated and  fully  dilated  on  this  point,  so  that  we  need  not 
here  repeat  what  the  reader  must  be  familiar  with  That 
we  may  not  be  understood  as  begging  the  question.,  however 


CHAP.   X.  THE  HUMAN   SOUL.  171 

in  these  remarks,  we  shall  presently  notice  one  or  two  facts 
which  will  prove,  incontestihly,  that  the  soul  of  man  has 
acted  independently  of  its  organic  vehicle  the  body,  before 
the  period  of  its  final  separation;  so  that,  having  established 
the  possibility  of  its  independentexistence  and  action,  and, 
at  the  same  time,  that  its  perfections  and  affections,  though 
not  through  the  material  organs,  were  so  far  analogous  to 
the  latter  as  to  be  best,  and  indeed  only  described,  by  a 
reference  to  them,  we  may  legitimately  insist  upon  the 
proof,  which  the  parable  of  Lazarus  and  Dives  furnishes  of 
the  existence  of  man  in  a  disembodied  state,  and  conse- 
quently of  his  possessing  an  immaterial  spirit.  These  facts 
constitute  our  next  argument.      They  are 

4.  The  visions  which  the  prophets  and  others  had  when 
God  communicated  to  them  His  mind  and  will.  The  in- 
stances are  many.  We  might  note  those  of  Abraham,  of 
Balaam,  of  Elisha,  of  Hosea,  of  Ezekiel,  of  Jeremiah,  of 
Amos,  of  Zechariahjof  Peter,  of  Stephen,  of  Paul,  of  John, 
&c.  The  reader  however  may  examine  the  record  of  them 
at  his  leisure.  In  all,  the  perceptions  which  were  had  are 
described  by  seeing,  whence  that  particular  form  or  mode 
of  divine  revelation  took  the  name  of  vision,  and  the  early 
prophets  because  of  its  frequency  u'ere  denominated  seo^s. 
In  visions  the  individual  was  awake,  and  his  senses  all  were 
in  ordinary  healthful  exercise.  But  the  things  that  he  was 
said  to  SEE,  were  not  perceived  by  his  senses. 

The  account  of  Peter's  vision  is  as  circumstantial  as 
any,  and  may  afford  the  best  opportunity  to  us  for  an  ac- 
curate investigation  of  their  nature.  It  is  said,  that  while 
Peter,  who  had  become  very  hungry  as  he  was  engaged  in 
prayer,  was  waiting  for  some  food  which  was  being  pre- 
pared for  him  '*he  fell  into  a  trance,"^  when  certain 
things  took  place,  which  are  spoken  of  as  though  there  had 
been  Ihe  direct  visual  perception  of  them.  He  *^s&w 
T    Acts  y.  1^ 


172  illi^    SUBSTANTIALITY  OF  CHAP.   X, 

heaven  opened,  and  a  certain  vessel  descending  unto  him, 
as  it  had  been  a  great  sheet  knit  at  the  four  corners,  and 
let  down  to  the  earth,  wherein  were  all  manner  of  four 
footed  beasts  of  the  earth,  and  wild  beasts  and  creeping 
things,  and  fowls  of  the  air.''^  In  addition  to  this  he  heard 
a  voice,  and  spake  himself,  and  that  not  once  only,  but 
the  whole  scene  was  thrice  transacted  before  him. 

Now  this  was  no  illusion  produced  by  disease,  because 
the  historian  has  taken  care  to  apprise  us  of  facts  which 
indicated  a  state  of  full  and  vigorous  health.  Neither 
was  it  a  dream,  because  he  was  not  asleep,  but  there  was 
undoubtedly  some  interruption  or  suspension  of  the  exer- 
cise of  his  animal  senses.  It  is  called  a  trance.  The 
perceptions  of  his  mind  however  were  not  interrupted, 
They  were  busily  employed.  We  ask  how?  Not  merely 
in  the  ordinary  mode  through  the  impressions  made  on  his 
senses.  The  things  Peter  saw  were  visible  to  none  but* 
himself,  so  that  they  could  not  have  been  real  material 
substances.  The  whole  scene  was  indeed  a  symbolical 
display,  and  whether  these  symbols  were  actually  any  forms 
or  not,  we  are  not  in  the  least  concerned  to  inquire.  That 
which  chiefly  concerns  our  argument  is  the  fact,  that  Peter 
had  perceptions  of  things  which  were  not  present  before 
his  senses,  so  that  tliere  must  be  in  man  something  capable 
of  receiving  knowledge,  independent  of  the  machinery  or 
apparatus  of  nerves,  Sec.  which  a-re  the  ordinary  channel 
of  communication  from  external  things.  If  it  be  alleged 
that  the  knowledge  conveyed  to  Peter^s  mind,  was  by  the 
ordinary  process  in  which  the  imagination  combines  ob- 
jects, and  brings  things  before  it  which  do  not  actually  exist, 
it  may  be.  remarked,  that  the  result  shewed  plainly  this 
was  not  the  case  Who  ever  heard  of  men's  imagining 
and  combining  circumstances  that  proved  to  be  prophetical, 
as  were  the  visions  of  tlie  prophets? 

1.  Acts  X.  10. 


,^^P,    ^,  THE  nUM.\N  ^OUL,  173 

Beside,  Peter's  imagination  would  have  naturally  opera- 
ted  in  another  direction.  His  feelings  and  prejudices,  his 
convictions  and  habits,  all  were  at  war  with  the  thought  of 
admitting  the  Gentiles  to  a  participation  of  the  privileges 
of  fellowship  with  the  Jews.  He  could  not  himself  well 
l:)rook  the  idea,  so  that  if  it  had  been  merely  the  vivid 
combinations  of  his  own  fancy,  they  would  have  been  al- 
together of  another  character. 

Nor  can  it  be  pretended,  that  the  knowledge  conveyed 
to  the  mind  of  Peter  was  done  in  some  such  way  as  im- 
pressions are  made  on  the  minds  of  men  in  certain  diseases. 
In  some  cases  of  mania  there  is  an  absolute  deception  prac- 
tised on  the  mind,  mere  fancies  being  apprehended  as  re- 
alities. There  was  no  bodily  di.sease  at  all  in  Peter's 
case.  Nor  was  it  mania;  but  sober  truth,  so  that,  after  a 
full  and  candid  examination  of  all  the  circumstances,  if  we 
believe  the  record  itself,  we  must  admit,  that  impressions 
or  communications  were  made  to  the  mind  of  Peter,  which 
would  not  have  been  of  its  own  origination,  and  which 
certainly  were  not  produced  through  the  medium  of  his 
senses.  The  conclusion  therefore  which  we  draw  from 
this  is,  that  there  must  have  been  in  Peti^r  some  percipient 
principle,  capable  of  acting,  and  of  being  acted  on,  in- 
dependently of  and  by  some  other  means  than  the  material 
frame,  or  organs  of  sense. 

The  vision  of  Cornelius  which  preceded,  but  was  con- 
nected with  that  of  Peter,  may  also  deserve  a  remark  or 
two.  It  is  not  said  simply  that  he  saw  an  angel,  as  though 
there  had  been  an  appea?^ance  before  him  which  was  cogni- 
zable by  his  senses;  but  that  ''he  saw  a  vision  evidently. ^^^ 
It  is  not  an  unnecessary  and  unmeaning  multiplication  of 

'      1.    Acts  X.  3.       i'JiV    HE    PERCEIVED,  SCC    Mat.    ll.    16    TOTS  Hca)/«;    .'/ay    OTl 

iveTTsLtyBi)  Mat.  ix.  2.  itstt  tSeev  o  Ihtouc  t«v  Trictv  ct-jrcey. 

iv  cpctuun  IN  A  Yisiox  contradistinguished  from  material  existence.  See 
acts  xii.  9. 

■mrcop' — '^learlv,  dist-rc'Tv.  without,  illusion. 


174  THE  SUBSTANlIALn  Y  OF  CHAP.X. 

words.  The  idea  plainly  is,  that  Cornelius,  in  a  vision, 
which  was  not  at  all  illusory,  had  as  distinct  a  perception 
of  an  an2;el,  as  if  he  had  seen  that  angel  with  his  bodily 
eyes.  We  must  let  the  language  of  scripture  go  for  what 
it  is  worth,  and  not  imagine  that  it  means  this  or  the  other 
thing,  or  pass  off  our  ignorance  and  incredulity  with  the 
charge  of  vagueness,  mysticism  or  tautology. 

We  might  multiply  instances,  but  the  general  fact  is  all 
we  want,  that  God  has  made  communications  to  the  minds 
of  men,  giving  them  perceptions  which  were  not  derived 
through  the  senses,  nor  excogitated  in  their  own  fancies, and 
tiierefore  that  there  must  be  in  man  some  percipient  being 
distinct  from  his  material  nature.  This  argument  may  be 
pursued  yet  further,  and  rendered  even  more  conclusive, 
from  the  fact  of, 

5,  Inspiration.  ^^Holy  men  of  God,"  says  the  apostle 
*^ spake  as  they  were  moved  by  the  Holy  Ghost."^'  There 
were  ideas  communicated  to  their  minds  which  they  never 
could  have  excogitated.  '*Eye  hath  not  seen,  nor  ear 
heard,  neither  hath  it  entered  into  the  heart  of  man  to 
conceive  the  things  which  God  hath  prepared  for  them  that 
love  him."^  The  apostle  does  not  speak  of  tilings  yet  to 
be  made  known,  hut  of  things  already  revealed.  If  so, 
then  it  ma}'  be  pertinently  asked  how  came  they  ever  to 
be  known?  The  answer  is  given.  God  hath  by  his  Spirit 
revealed  them.  He  hath  by  the  miraculous  influence  of  His 
Spirit  wrought  in  tlie  minds  of  holy  men  of  old  the  know- 
ledge which  they  have  communicated  to  us.  It  is  true 
that  row,  since  our  fellow  men  have  spoken,  and  written 
to  us  about  them,  we  become  acquainted  with  them  in  the 
ordinary  exercise,  and  cultivation,  of  those  capacities  for 
thought,  be  they  what  they  may,  which  we  possess.  But 
originally  this  was  not  the  way  in  which  tlie  knowledge  of 
them  was  obtained.     AVherefore  we  infer  that  if  even  know- 

1.   "?.  V^^.  '..  ?1  2.   1.  Cot.  ji.P. 


CHAP.   X.  '^^^^^  IlLMAN  SOUL.  I75 

ledge  was  communicated  to  the  minds  of  men  by  God. 
without  its  being  done  through  the  instrumentality  of 
their  senses,  or  of  excogitation — the  voluntary  combina- 
tion of  thought,  there  must  be  some  immaterial  percipient 
substance  in  man  which  was  the  subject  of  such  knowledge. 

G.  Our  position  may  be  maintained  by  a  host  of  scrip- 
tural passages  in  which,  the  immateriality  and  substantiality 
of  the  human  soul  are  evidently  assumed.  We  select  a 
few.  When  the  death  of  Abraham  is  spoken  of,  it  is  said 
that  ^Mie  gave  up  the  ghost,  and  was  gathered  to  his  peo- 
ple." Abraham's  body  was  buried  in  the  cave  of  Mac- 
pelah,  in  Canaan,  while  his  father  Terah,  and  grand-father 
Nahor,  and  yet  more  remote  ancestors  lived,  and  died,  and 
were  buried  in  Mesopotamia.  The  gathering  of  Abraham 
therefore  cannot  mean  the  interment  of  his  body,  and  must 
be  an  empty  and  unmeaning  plirase,  if  there  was  no  more 
than  body  in  Abraham — no  soul  to  be  introduced  into  ^*  the 
general  assembly  and  church  of  the  first  born." 

We  remark  also,  that  when  Stephen  died,  his  last  words 
w^ere^'Lord  Jesus  receive  my  spirit."^  And  it  was  no 
vague  poetical  flight  of  his  fancy,  for  "lie  being  full  of 
the  Holy  Ghost,  looked  up  steadfastly  into  heaven,  and  saw 
the  glory  of  God,  and  Jesus  standing  on  the  right  hand  of 
God,  and  said,  Behold  I  see  the  heavens  opened,'  and 
the  son  of  man  standing  on  the  right  hand  of  God."^  Now 
these  were  things  not  seen  by  those  around,  for  his  perse- 
cutors thought  that  he  blasphemed,  and  "  stopped  their  ears 
and  ran  upon  him  with  one  accord."  Nor  are  they  objects 
to  be  perceived  through  the  medium  of  sense.  But  Ste- 
phen saw  ov  perceived  them,  ivhile  yet  in  the  body,  as  he 
was  destined  in  a  few  moments  to  do  in  his  disembodied 
state,  and  therefore  seemed  to  lose  all  sight  of,  and  concern 
for   his   material   being,  and  committed   his   imperishable 

l.^Acts  vii.  5f^  '2.  Acts  vi'.  55,  r:,%  57. 


176  THE  SUBSTANllALiTY  OF  CHAP.  X. 

soul  into  the  hands  of  his  blessed  Saviour.  Any  other 
idea  makes  the  whole  scene  perfectly  ridiculous.  Who 
can  be  so  weak  as  to  think  Stephen  spoke  of  his  last 
breath,  a  small  volume  of  air?  David  makes  use  of  a  simi- 
lar expression,  ''  Thou  will  not  leave  my  soul  in  heli."^J 
Certainly  neither  he  nor  Stephen  could  have  meant  that  at- 
tenuated  portion  of  their  material  nature,  which  Dr.  Priest- 
ley has  so  erroneously  called  the  soul.  For  all  that  was 
body  died.  It  is  too  utterly  absurd  to  require  a  single  re- 
mark, that  they  meant  the  last  expiration  of  their  heaving 
lungs.  There  is  then  no  alternative  left  but  this.  By 
their  spirits  they  understood  their  immortal  soul— the 
percipient,  thinking,  conscious  part  of  their  nature. 

7.  We  need  not  multiply  instances  of  this  sort  ;  but^ 
shall  cite  a  few  passages  in  which  the  immateriality,  and 
true  substantiality  of  the  human  soul  are  explicitly  asserted. 
Job  distinguishes  between  the  spirit  and  animal  part  of 
man.  *'He  says  that  God  keepeth  back  his  soul  from  the 
pit  and  his  life  from  the  sword. "^  Solomon  says  ex- 
pressly, that  at  death  ''the  dust"  or  the  body  of  man 
*•  shall  return  to  the  earth  as  it  was,  and  the  spirit  shall 
return  unto  God  who  gnve  it."^  Paul  also  says  that ''if 
the  earthly  house  of  this  tabernacle  were  dissolved''— if 
the  bod}^  dies — "we  have  a  building  of  God,  an  house  not 
made  with  hands,'^ — a  true  and  separate  existence — "eter- 
nal in  the  heavens.''^ 

On  this  point  he  was  perfectly  confident,  asserting  in  the. 
most  explicit  terms,  that  there  is  an  existence  after  death 
distinct  from,  and  independent  of  the  body,  "that  to  be 
absent  from  the  body  is  to  be  present  with  the  Lord."^ 
Can  language  more  plainly  teach,  than  this  does,  that  the 
spirits  of  believers  exist  in  a  separate  state  after  death  in- 
dependent of  the  body?  The  same  thing  is  as  clearly  taught 

1.  rsalmxvi.  101.  2.  Job  xxxiii.  18.  3.  Eccles.  xii.  1. 

4.  ",■■  Tor.  -.  T.  •'^    ?.  Cor.  r.  8. 


L^HAP.   X. 


THE  HUMAN  SOUL.  1^77 


in  the  appellation  given  to  the  redeemed  in  heaven,  'Hhe 
spirit's  of  just  men  made  perfect."^  Why  talk  of  the  spirits 
of  men  in  contradistinction  from  angels,  for  that  is  the 
reason  of  tlie  appellation  if  both  angels  and  men  are  not 
possessed  of  a  spiritual  nature.  And  why  speak  of  the 
spirit's  of  men  made  perfect,  if  there  is  reference  to  a 
state  of  separate  existence  after  death,  for  assuredly  they 
are  not  such  when  in  the  flesh? 

We  have  but  one  more  passage  to  cite,  and  that  is  the 
cogent  and  conclusive  argument,  which  the  blessed  Saviour 
has  condescended  to  employ,  and  that  with  the  express 
design  of  proving,  from  the  writings  of  Moses,  that  there 
is  a  deathless  substance  in  man — an  immortal  soul  which 
survives  the  dissolution  of  the  mortal  body.  The  Sadducees, 
it  is  said,  proposed  to  the  Saviour  a  question,  which  they 
no  doubt  thought  he  could  not  answer,  and  by  which  they 
wished  to  insinuate  an  objection  against  a  future  state  of 
existence.  Assuming  the  point  that  the  same  relations 
existed  between  the  same  individuals  both  after  death  and 
in  this  life,  they  proposed  the  case  of  a  woman  that  had 
been  successively  married  to  se^'  .  brethren,  and  asked 
'^Therefore  in  the  resurrectioa  whose  wife  shall  she  be  of 
the  seven ?"^  To  this  the  Saviour  replied,  that  the  objec- 
tion, which  they  insinuated,  originated  in  ignorance,  alike 
of  God,  and  of  what  he  had  revealed,  and  was  founded  on 
the  false  assumption^  that  in  the  resurrection  the  same  rela-^ 
tionships  shall  exist  that  do  here.  And  having  thus  re- 
proved their  ignorance  and  self-conceit,  he  deduces  an 
argument  in  favor  of  a  future  state  of  existence  from  the 
manner  in  which  Abraham,  Isaac  and  Jacob  are  spoken  of 
in  the  writings  of  Moses.  '^But  as  touching  the  resurrec- 
tion of  the  dead  have  ye  not  read  that  which  was  spoken 
unto  you  by  God  saying  *I  am  the  God  of  Abraham,  the 

1  n?b.  xil  23. 
2?t 


178  Tin:  IMMATERIALITY  OF  CHAF.  X. 

God   of  Isaac,   and   the  God  of  Jacob?'    God   is    not  the 
God  of  the  dead  but  of  the  living."^ 

Now  it  is  manifest  that  the  inference  of  the  Saviour  is 
valid  principally  if  not  exclusively  with  regard  to  the 
present  existence  of  Abraham,  Isaac  and  Jacob,  at  the 
time  the  phrase  was  first  used  by  God,  at  the  time  the 
Saviour  Himself  quoted  it.  But  their  bodies  are  not  yet 
at  this  day  raised  from  the  dead,  so  that,  if  we  attach  to  the 
phrase  ''the  resurrection,"  as  occurring  in  our  English 
translation  of  the  scriptures,  the  idea  of  a  revivification  of 
the  bod}^  or  natural  frame,  and  suppose  this  to  have  been 
the  Saviour's  meaning,  His  conclusion  is  a  no7i  sequitur. 
This  however  was  not  His  meaning.  The  word  eivu^Tct^i^ 
is  a  general  term  expressing  the  idea  of  a  person's  rising 
up  that  had  been  lying  down,  or  sitting,  or  fallen;  and  is 
thence  very  appropriately  used  to  denote  a  state  of  future 
existence,  either  before  or  after,  in  connection  with  or 
independent  of,  the  resurrection  of  the  body.^  When  it 
denotes  the  former,  the  phrase  is  itv^t?*^-;?  t^v  viKg^m  the  rising 
up  or  futui  e  existeil^e  of  those  that  die.  "The  dead"  merely 
describes  the  persons  of  whom  the  oLvx^dcn^  is  predicated^ 
and  the  meaning  is  such  an  existence  as  characterises  those 
that  have  died.  Now  this  is  not  from  the  phrase  necessa- 
rily to  be  understood  as  the  revivification  of  their  bodies. 
When  the  term  Avx^cn^ig  denotes  this  latter  idea,  the  phrase 
used  is  rt:^*c*o-K  mu-A-im  from  the  dea^d,  evidently  directing 
us  to  a  particular  state  or  condition,  from  which  the  subject 
spoken  of  is  represented  to  have  escaped — that  is  the  state 
of  the  dead  body. 

The  precision  of  the  language  which  the  scriptures  hold 
on  these  points  is  remarkable,  and  while  the  state  subse- 
quent to  the  death  of  the  body,  and  prior  to  the  resurrec- 
tion of  the  dead  body,  is  plainly  and  accurately  distin- 
guished from  the  state  subsequent  to  the  resurrection  of  the 

1  Mat.  xxii  22—32. 

2  See  Dr.  Campbell's  preliminary  Dissertations, 


€HAP,    X.  THE  HUMAN  SOUL.  I79 

dead  body  itself,  the  continuity  of  existence,  from  the  very 
moment  of  the  dissolution  of  the  body,  is  most  explicitly 
asserted.  And  the  Saviour's  argument  is  as  irresistibly 
conclusive  as  it  is  simple.  God  stands  in  no  friendly 
relationship  to,  nor  does  He  represent  Himself  as  being 
careful  of,  and  concerned  for,  non-entities.  But  if  Abra- 
ham, and  Isaac,  and  Jacob,  are  not  now  existing,  if  there 
is  no  other  substantiality  attributable  to  them  than  the  matter 
which  was  assumed  into  their  organized  form,  and  w^hich, 
as  really  existed  before  that  organization,  {i,  e.  their  con- 
ception and  birth,)  as  it  does  now  that  their  material  frames 
have  been  resolved  into  their  primitive  elements,  God 
does  proclaim  Himself  to  be  the  God  of  a  moral  non-entity, 
as  standing  in  a  very  special  and  amicable  relation  to  a 
few  disconnected  particles  of  earth,  and  evanescent  gages, 
which  have  lost  entirely  their  compound  organized  and 
moral  existence.  This  however  is  absurd,  and  therefore 
as  God  does  style  Himself  the  God  of  Abraham,  Isaac  and 
Jacob,  the}^  must  have  a  present  existence  and  possess  some 
substantial  being  other  than  their  material  nature  which  is 
now  resolved  into  its  primitive  elements.  This  is  the  plain 
legitimate  interpretation  of  the  Saviour's  own  words,  and 
we  defy  any  one  who  rejects  it' to  guard  against  the  charge 
of  making  infinite  truth  and  wisdom  reason  iilogically  and 
speak  absurdity. 

The  truth  here  presented  as  a  conclusion,  perhaps  it  may 
he  objected,  might  have  been  much  better,  and  more  satis- 
factoril}^  submitted  as  a  distinct  assertion,  resting  on  the 
divine  veracity  and  authority  of  the  Lord  Jesus  Christ. 
But, — not  to  notice  the  impiety  of  such  a  thought,  inasmuch 
as  the  Saviour  is  infinitely  the  best  judge  of  what  is  the 
most  proper  method  of  communicating  the  truth  of  God,- — 
to  have  answered  the  question  direi^ly  upon  his  own  jjerson- 
al  authority  as  a  public  teacher,  would  have  been  to  sanction 
the  infidelitv  of  the  Sadducees,  and  lead  them  to  boast  and 


ISO  THE  SUBSTANTIALITY  OF  CKAP.  X. 

glory  that  the  writings  of  Moses  were  silent,  or  furnished 
no  satisfactory  materials  for  a  judgment  on  this  important 
topic.  While  therefore  the  Saviour  draws  His  argument 
from  the  writings  of  Moses,  He  has  fully  met  and  answered 
the  objection  of  modern  divines  and  infidels,  that  the  doc- 
trine of  a  future  state  of  existence,  is  not  taught  in  the  Pen- 
tateuch, and  most  forcibly  proved  that  there  is  an  immate- 
rial and  imperishable  soul  in  man. 

There  are  a  few  reflections  which  the  above  discussion 
suggests  and  which  the  reader  will  excuse  us  for  submitting 
here.  Who  does  not  see,  that  however  philosophy,  falsely 
so  called,  may  assert  and  endeavor  to  maintain  positions 
at  war  with  the  declarations  of  the  scriptures,  the  common 
sense  of  mankind  will  be  ever  found  in  accordance  with 
them?  The  prevalent  impression  is,  that  man  has  a  soul, 
-which  is  capable  of  distinct  and  independent  existence. 
Occasionally  indeed  we  meet  with  those  that  have  darkened 
their  minds  by  their  own  vain  reasonings,  or  that  have 
indulged  their  sensual  appetites  and  passions  to  such  a 
brutalizing  and  stupifying  excess  as  to  deny  that  they  had 
souls;^  but  the  multitude  is  diflerently  impressed.  Will  it 
said  that  it  is  a  vague,  or  superstitious  notion,  engendered 
by  the  Bible,  then  is  it  admitted,  that  the  Bible  teaches  the 
fact,  so  that  its  testimony  will  not  be  wrested  from  our 
hands. 

But  however  we  appreciate  and  extol  the  gospel  of  our 
Lord  and  Saviour  Jesus  Christ,  as  that  which  has  brought 
life  and  immortality  to  light,  we  are  not  prepared  to  admit 
it  as  fact^  that  the  idea  of  spirit  is  confined  to  those  who 
have  enjo3^ed  the  light  of  revelation.       The  aborigines  of 

1  A  striking  example  of  this  we  have  in  the  Comte.  de  CayJies,  whose  re- 
mark, suggested  by  the  concern  for  his  soul  evinced  by  his  relations  pre- 
vious to  his  death,  the  Baron  de  Gulmen  has  preserved.  '*I  see  perfectly 
that  you  wish  to  converse  with  me  on  the  state  of  my  soul,"  said  he  addres- 
sing them,  "I  am  very  sorry,  however,  to  be  obliged  to  inform  you,  that  J 
actuallv  have  n':nr  " 


CHAP.X.  'HIE  HUMAN  SOUL.  ISl 

this  country,  not  to  mention  others,  wlicn  first  visited  by 
our  adventurous  forefathers,  v/ere  found  to  indulge  a  belief 
in  ^^the  Great  Spirit,"  and  in  the  existence  of  man  after  his 
body  had  died.  Now  we  must  admit  from  this  fact,  that 
either  they  originally  derived  the  idea  of  spirit  from  tradi- 
tionary knowledge,  or  that  the  human  mind  is  so  constitu- 
ted, as  to  infer  the  existence  of  some  spiritual  being  from 
what  it  beholds  in  the  works  of  nature,  and,  though  inca- 
pable of  any  direct  and  accurate  knowledge  of  it,  to  con- 
ceive of  that  being  by  means  of  symbolic  or  analogous 
representations,  drawn  from  material  things  made  in  its 
own  excogitations.  It  is  a  matter  of  perfect  indifference 
to  us  which  our  opponent  prefers.  That  they  had  the  idea 
of  spirit  is  certain,  and  it  is  for  the  materialist  to  say  whence 
they  came  by  it.  If  he  sars,  that  God  first  conveyed  to 
the  mind  of  man  the  idea  of  spirit,  revealing  Himself  in 
some  way  adapted  to  his  conceptions  aboriginally  perform- 
ing the  operations  of  thought  by  means  of  material  organs, 
we  are  satisfied.  For  the  idea  bavins;  been  once  fairlv 
communicated,  could  be  imparted  by  man  to  his  fellow,  and 
be  transmitted  and  preserved  through  all  successive  gene- 
rations. But  if  God  comm.unicated  the  idea  in  the  first 
instance,  it  must  be  true.  If  the  other  supposition  is  pre- 
ferred, that  the  mind  naturally  proceeds  by  the  process 
above  described,  to  form  for  itself  the  idea  of  spirit,  then 
is  God  who  has  created  that  mind,  and  ordained  all  its 
functions,  as  responsible  for  the  truth  in  this  case,  as  if  he 
had  directly  communicated  it. 

It  will  be  perceived  that  we  do  not  speak  of  tiiose  ex- 
cogitations, which  are  peculiar  to  individuals,  and  fearfully 
delusive  and  absolutely  false,  but  only  of  those  which  the 
mind  of  man  universally,  and,  if  we  may  so  speak,  in- 
stinctively apprehends.  This  general  and  unvarying  and 
unerring  judgment  of  men,  we  denominate  common  sense, 
the  simple  apprehension  of  matters  of  fact.     It  is  the  mind 


182  THE  SUBSTANTIALITY  OF  CHAP.  X. 

of  man  still  struggling  into  truth,  notwithstanding  all  the 
shocks  it  receives,  and  imbecility  which  is  induced  by 
corrupting  passions.  And  that  judgment  is  not  everted  by 
philosophy.  Infidelity  and  Atheism  have  reared  high  their 
blood-stained  banners,  and  proclaimed  emancipation  for 
the  human  mind,  and  prophesied  in  terms  well  known  to 
Zion's  car,  that  the  time  of  deliverance  was  nigh.  But 
those  banners  have  been  struck,  and  those  predictions  have 
been  lies,  and  the  very  apostles  of  error  have  themselves 
bowed  to  tlie  majesty  of  truth. 

The  passions  of  men  may  be  excited,  and  philosophy, 
or  rather  the  vain  \visdom  of  men  of  carnal  minds,  may  be 
employed  to  sustain  and  justify  such  excitement,  and  while 
the  effervescences  of  passioi.  continue,  there  may  be,  and 
have  been,  the  embracing  of  falsehood,  and  delusion,  but 
soon  the  minds  of  men  recover  their  balance.  Passions 
ere  long  will  subside,  and  in  the  cool  and  sober  exercise 
of  their  judgment,  men  will  embrace  the  truth,  however 
it  may  have  been  vituperated  or  ridiculed.  These  sober 
and  settled  convictions,  which  operate  efficiently  through 
the  mass  of  men,  and  at  which  the  mind  arrives  as  it  were 
by  a  short,  and  almost  instinctive  process,  will  not  be 
found  at  war  with  the  revelations  of  the  Bible.  It  cannot 
be,  th.at  God,  though  He  has  exhibited  in  the  scriptures 
things  new  and  marvellous,  and  inconceivable  by  man, 
should  find  it  necessary  to  violate  the  constitution  He 
originally  ordained.  He  has  adapted,  to  the  ordinary  and 
natural  mode  of  the  mind's  perception,  the  communica- 
tions He  has  made  in  that  *^sure  word  of  prophecy  '^  which 
has  been  transmitted  to  us.  It  will  bear  the  most  rigid 
scrutiny. 

Nor  shall  w^e,  for  one  moment,  concede  that  the  deduc- 
tions of  sound  philosophy,  drawn  from  a  faithful  examina- 
tion of  nature,  will  ever  disprove  Revelations.  The  best 
interpreter  of  scripture,  under  tlie  guidance  of  the  blessed 


CHAP.   X.  THE  riUMAX  SOUL.  IS  3 

Spirit,  is  common  sense.  Let  us  have  the  Bible,  and  the 
minds  of  men  so  far  cultivated  and  improved,  as  to  be  able 
to  think  and  judge  dispassionately,  to  come  to  the  con- 
sideration of  the  truth,  void  of  prejudice  and  corrupt- 
ing and  debasing  passions,  and  we  fear  not  the  result.  The 
liosts  of  infidelity  and  Atheism,  will  all  be  vanquished,  and 
their  mad  boastings  of  wisdom  and  philosophy,  will  prove 
vain  and  momentary,  as  the  howling  tempest  that  agitn.tes, 
but  cannot  prostrate  "the  mighty  forest."  "  Forthe  weap- 
ons of  our  warfare  are  not  carnal,  but  mighty  through  God, 
to  the  pulling  down  of  strong  holds,  casting  down  imagin- 
ations, and  every  high  thing  that  exaltetli  itself  against 
the  knowledge  of  God,  and  bringing  into  captivity  every 
thought  to  the  obedience  of  Christ.''^  The  very  energies 
of  that  immortal  mind  whose  existence  is  denied,  as  they 
are  directed  and  nerved  by  the  Spirit  of  God,  shall  accom- 
plish the  overthrow  of  all  the  vain  reasonings  of  a  false 
philosophy. 

These  remarks  naturally  lead  us  to  another.  What  a 
noble  and  exalted  being  must  man  have  been  as  originally 
created!  What  traces  of  wisdom  and  grandeur  do  we 
still  find  in  him,  though  like  the  mighty  ruins  he  lies  fallen 
and  broken!  When  we  see  the  achievements  of  science, 
the  richness  and  vastness  of  human  knowledge,  and  con- 
template the  untiring  energy  of  thought,  though  now  it  is  so 
obvious  that  man  is  an  enfeebled  and  corrupt  creature,  in 
whom  the  power  of  perceiving  truth  has  been  greatly  im- 
paired, by  the  influence  and  prevalence  of  a  depraved  state 
of  heart,  who  is  not  ready  to  exclaim,  what  must  he  have 
been  when  he  first  sprung  from  the  plastic  hand  of  his 
Creator? 

"  Man  all  immortal  hail!" 
>    Who  can  gauge  the  full  and  overflowing  mind  of  the 
first  parent  of  our  race,  as  enriched  and  stored  with  know- 
1.  2  Cor.  X.  4.  5. 


1S4  IHE  SL'BSTAN  ilALirV  UF  CHAP.  X. 

ledge  vvhicli  Go:l  iiimself  hath  put  into  it?  No  darkness 
brooded  over  it.  No  disease  of  heart  deranged  the  medium 
of  itS/perceptions.  With  sensibilities  attuned  to  the  lofty- 
pitch  of  heavenly  devotion,  and  nature  sparkling  in  all  the 
glory  of  her  Creator,  how  must  man  have  gamboled  over 
all  her  beauties,  and  searched  into  her  wonders,  and  been 
refreshed  with  the  traces  of  her  maker  God!  If  we  are 
no\;-  surprised  at  the  attainments  of  a  Nev»^ton  or  Bacon  or 
La  Place,  vv'ho,  by  severe  process  of  study  and  research, 
have  unfolded  the  volume  of  nature,  and  deciphered  its 
characters,  so  illegible  to  multitudes,  what  should  be  our 
wonder,  when  w^e  contemplate  man — bright  and  orient  in 
the  very  beams  of  the  divinity — throwing  the  lustre  of  his 
own  illumined  mind  upon  the  objects  around,  and  at  the  first 
glance  discerning  their  uses  and  value!  The  whole  trea- 
sury of  nature  lay  open  before  him,  and  from  the  inciden- 
tal account  which  the  Spirit  of  God  has  given  of  his  nam 
ing  tlie  beasts  of  the  earth,  and  an  examination  of  the 
names  wliich  he  at  first  imposed,  we  are  led  to  the  belief, 
tliat  originally  his  knowledge  was  as  extensive  as  the  ob- 
jects which  God  had  so  bountifully  scattered  round  him. 
He  was  created  in  knowledge — not  mei'ely  with  the  capa- 
cities for  it,  but  with  knowledge  in  actual  possession. 

But  if  we  are  filled  with  admiration  of  the  resources  of 
man,  and  the  elevation  of  his  being,  as  we  look  back 
to  the  great  exemplar  and  parent  of  our  race,  how  much 
inore  should  we  be  as  we  look  forward  and  discern  the  new 
world,  and  its  thickening  wonders  which  God  in  the 
method  of  redemption  especially,  has  unfolded  to  us? 
Whatever  knowledge,  innocent  man  may  have  had  of  the 
glories  of  the  Divine  Being,  as  displayed  in  nature,  they 
fall  far  short  of  those  sublime  mysteries,  into  which  the 
minds  of  redeemed  sinners  are  conducted  by  the  blessed 
Spirit  of  God.  Who  is  not  filled  with  amazement,  when 
he  thinks  of  the  iiiimense  capacities  of  man,  and  that  he, 


OHAP.   X.  THE  HUMAN  SOUL.  1S5 

of  all  the  intelligent  creatures,  is  destined  to  arrive  at  the 
grandest,  and  naost  extended,  and  ex  Hed,  conceptions  of 
the  Infinite  Supreme.  Tiiis  poor  imbe.^ile  and  almost  inert 
and  unconscious  existence,  wrapped  u  o,  at  its  first  forma- 
tion, in  a  little  organized  body,  totall  /  dependent  on  the 
sympathies  of  a  mother's  soul,  is  to  be  raised  to  immediate 
communion,  and  most  endeared  intimacy,  with  the  high 
and  mighty  Ruler  of  the  universe! 

Oh!  who  can  under-value  the  soul  of  man?  That  noan 
is  an  enemy  of  his  race,  who  would  persuade  us  there  is  no 
other  principle  in  our  nature  than  what  is  destined  to  rot 
in  the  grave.  Shall  we  give  up  the  hope  of  immortality, 
and  quietly  prepare  for  an  eternal  slaep? — the  hope  of 
glory  for  the  dark,  cheerless  hope  of  annihilation?  The 
mind  sickens  and  revolts  from  the  thought  of  its  own  des- 
truction. And,  blessed  be  God,  the  volume  of  his  word 
affords  the  choicest  cordial  to  refresh  its  drooping  and 
sinking  spirits.  There  is  a  deathless  soul  in  man,  shut  up 
for  a  season  indeed,  iii  the  casement  of  this  mortal  body, 
but  destined,  to  an  emancipation  both  wonderous  and  bliss- 
ful— and  to  become  the  eternal  friend  and  companion  of 
Jehovah  of  Hoats,  or  the  wretched  slave  and  dotard  of  Hell. 
The  spirit  within  is  capable  of  indefinite  improvement, 
and  exaltation,  or  deterioration  and  misery.  Whether 
the  progress  shall  be  towards  bliss  or  woe,  depends  upon 
our  faith.  Reader,  do  you  consult  .sense,  and  reject  faith? 
Are  you  skeptical  and  unbelieving?  You  are  exchanging, 
the  only  hope  of  a  lost  world,  for  the  horrors  of  Tophetc 
You  have  a  soul  that  must  dwell  forever  in  the  presence 
of  God,  or  be  the  companion  of  devils  and  damned  spirits. 
Your  speculations  are  vain!  Your  philosophy  may  prove 
your  ruin.  Oh  your  soul  is  of  value  too  immense  thus  to 
be  endangered,  or  thrown  away.  The  joys  of  sense  may 
allure  and  blunt  the  powers  of  perceiving  truth — wealth 
xmy  make  her  boastful  promises   and  load  thee  with  her 

f?4 


186  THE  SUBSTANTIALITY  &c.  CHAP.    X. 

cares — ambition  may  fire  thy  spirit  and  urge  thee  on  to 
deeds  of  vengeance  or  of  desperate  daring — but  thou  must 
die.  And  '*  what  shall  it  profit  a  man  if  he  gain  the  whole 
world  and  lose  his  own  soul?  Or  what  shall  a  man  give  ii^ 
exchange  for  his  soul.'^^ 

1  Mark  J  viii.  36,  37. 


CHAPTER  XI. 
1:HE  lilFE  OF  MAN'S  RATIONAL.  SOUL. 


The  subject  of  the  chapter— The  hnportance  of  accurate  knowledge  with 
•  regard  to  it — Psalm  xxx.  5 — The  hfe  of  the  rational  soul  does  not  con- 
sist in  the  mere  circumstap.ce  of  its  perpetuity — No  more  reason  to  infer 
any  thing  as  to  the  life  of  the  soul  from  its  perpetuity  than  as  to  the  life 
of  tlie  body,  from  the  permanent  existence  of  the  elementary  particles 
which  enter  into  its  composition — The  life  of  the  soul  does  not  consist  in 
its  spirituality — But  in  those  actions  which  are  appropriate  to  its  capaci- 
ties— What  those  capacities  in  general  are — Col.  iii.  10:  Eph.  iv.  24 — A 
description  of  the  condition  of  our  first  parent,  as  originally  created — in 
knowledge — righteousness — and  hohness — The  loss  of  life  consequent 
on  the  first  act  of  rebellion — Regeneration  defined — Contrast  between 
sensual  and  spiritual  men — The  scriptural  phraseology  on  the  subject — 
Not  metaphorical — A  caution. 

It  has  been  shewn  that  man  is  a  complex  being,  and 
unites,  in  himself,  the  three  orders  of  life —vegetative, 
animal,  and  intellectual  or  spiritual: — that  he  is  possessed 
of  a  rational  soul,  which  is  immaterial  in  its  substance, 
and  not  necessarily  dependent  on  organization,  nor  a 
mere  chain  of  ideas  and  exercises,  but  is  capable  of  exis- 
tence in  a  separate  state,  and  is  the  immediate  author  of 
thought  and  volition,  and  the  subject  of  consciousness. 
The  nature  of  life  too  has  been  illustrated,  and  a  definition 
given  which  it  is  intended  shall  be  applied  to  the  elucida- 
tion of  the  leading  subject  of  this  treatise.  These  things, 
it  is  expected,  will  be  kept  in  view  by  the  reader,  while 
we  proceed  to  inquire,  in  this  chapter,  in  ivhat  consists 
the  life  of  the  immortal  spirit. 

The  language  of  the  Psalmist  is  ordinarily  quoted  on 


l«b  I'HE  LIFE   UF  iHAl-.    XL. 

this  subject,  and  it  is  apprehended  by  many,  that  when  he 
says,  in  reference  to  God,  ^'  In  His  favour  is  Hfe,"^  there  is 
a  sufficient  explanation  given  of  spiritual  life.  But,  though 
the  heart,  which  has  had  experience  of  the  divine  favour, 
may  practically,  and  sufficiently  for  all  the  purposes  of  a 
walk  with  God,  know  something  of  the  life  that  is  ^*hid 
with  Christ  in  God;"  yet  it  is  desirable  to  have,  as  far  as 
possible,  clear  ideas  on  a  subject  of  such  deep  and  eternal 
interest. 

It  is  highly  probable,  that  tlie  sentiment  of  the  Psalmist, 
as  expressed  in  the  terms  quoted  above,  was  widely  dif- 
ferent from    that  which  they  are  commonly  employed  by 
Christians   to  represent.      The   inspired   writer  had  been 
greatly  beset,  and  persecuted  by  enemies.     His  very  life 
had  been  in  danger  from  their  malice  and  menaces.      Their 
opposition  and   power,   their  provocations  and  prevalence 
against  him,  he  had  interpreted,  as  proof  of  the  displeasure 
of  God  v/ho  had  permitted  him,  in  His  holy  providence^, 
thus  to  be  afilicted  and  assailed:  and  in  this  belief,  he  would 
not  fail  to  be  confirmed  by  the  proverb  of   his  day,  and  no 
doubt  applicable  still,  that  ^^when  a  man's  ways  please  the 
Lord  He  maketh  even  his  enemies  to  be  at  peace  with  him"^ 
A  change  however  had  taken  place  in  this  respect,  in  the 
Psalmist's  circumstances.   The  Lord  had  rescued  him  from 
the  hands   of  his  foes,  and  as  his  heart  overflowed   with 
gratitude  for  such  deliverance,  he  exclaimed  "  I  will  extol 
thee,  0  Lord,  for  thou  hast  lifted  me  up,  and  hast  not  made 
my  foes   to  rejoice  over  me.''^    This  interposition  of  pro- 
vidence on   his  behalf^  he   felt  to  be  an    immense   favour  = 
He  attributed  it  entirely  to  the  grace  of  God,  and  felt  that 
to  it  he  was  indebted  for  the  preservation  of  his  life.     Such 
we  apprehend  to  be  the  original,  and  legitimate  import  of 
the  Psalmist's  words. 

But,  although  they  primarily  direct  our  attention  to  the- 

1.  Psalm  XXX.  5.  2,  Pi-ov.  xvi,  7.  3.-  Psalm  xxx.  1. 


CHAP.    XI. 

mortal  life  cf  believers,  as  protected  and  preserved  by  the 
gracious  provider^ce  of  God,  yet  we  think,  that  the  language 
does  as  appropriately  intimate  the  general  nature  o  that 
life  which  is  peculiar  to  the  immortal  soul,  of  which,  the 
reader  will  judge,  when  he  shall  have  carefully  con.iaered 
tlie  remarks  which  follow. 

1     The  life  of  the  rational  soul  does  not  consist  in  the 
mere  circumstance  of  its  immortality  or   indestructibility. 
Immortality  is  a  quality  attributed  to  the  human   soul  m 
contradistinction  from  what  eventuates   in  the  perishable 
body,  and  it  rather  denotes  the  perpetuity  of  its  existence 
than  the  nature  of  its  life.     The  very  phrase  ^Hm^wrtal 
lUe  »  so  commonly  used,  shews  evidently  a  distinction  be- 
tween life  and  immortality.      The  body  possesses  an  ap- 
propriate life,  which  does  not  consist  in  the  presence  of  a 
%W.U.\  principle  in  it,  as  we  have  already  seen    The  son 
is  not  the  life  of  the  body.    Its  life  is  peculiar  and  dis  met 
but  of  a  temporary  continuance  and  liable  sooner  or  later 
to  extinction  by  means  of  that  process  of  dissolution  wi.icu 
destroys  the   entire  organisation.     Hence   the  lite  ot  tne 
.    body  is  called  a  mortal  life     But  the  soul  is  not  ..able  .o 
such  a   dissolution   or  separation  of  its  parts.     And  bc.ng 
devoid  of  and  unaffected  by  the  properties  of  matter  it  ... 
destined  to  continue  to  all  eternity  uainnuenoed  by  aecoy. 
It  is  therefore  said  to  be  immortal. 

AVe  cannot  indeed  speak  with  the  same  precision,  and 
certainty  of  the  immortal  spirit,  that  we  do  of  the  morta 
body;  for  we  do  not  and  cannot  know  what  is  its  essential 
nature,  and  whether  there  is  any  thing  in  it  answerable  to 
or-ranization,  or  whether  it  is  susceptible  of  variety  in  the 
modiftcation  of  its  essence,  so  that  when  we  attribute  per- 
petuity, and  the  absence  of  decay  to  it,  we  take  it  tor 
granted  that  its  essential  being  remains  unaltered  and  un- 
affected. For  any  thing  we  know  to  the  contrary,  the 
p,rr,etuitu  of  the  human  soul  is  as  entirely  distinct  Ironu 


190  '^'HE  LlFii  Ui--  (;HAP.   XJ- 

and  no  more  necessarily  connected  with,  that  In  which  con- 
sists its  appropriate  life,  as  is  the  existence  of  the  material 
atoms  which  compose  the  human  body  with  its  appropriate 
life.     These  do  not  perish: — it  is  demonstrable,  that  not  a 
particle  of  matter  has  been  annihilated  sinc£  the  creation. 
Incessant  changes  and  combinations  are  going  on,  but  there 
is  no  such  tiling  as  the  absolute  destruction  of  the  least 
portion  of  the  Creator's  works.     Nature  abhors   annihila- 
tion.    The  particles  which  compose  our  bodies  may  indeed 
be  separated,  and  resolved    into   their   primary   elements, 
and  be  assumed  into  new  productions  by  entirely  new  com- 
binations;— yea  they  may  even  enter  into  the  composition 
of  other   living  creatures,  but  they  will  not  by  such  pro- 
cess be  destroyed.      And    when   death   has   deranged  the 
entire  organization  of  the  human  body  ;  and  in  the  alembic 
of  the  grave,  it  has  been  resolved  into  its  simple  elements — 
these  elements  still  remain.     There  is,  strictly  speaking  a 
perpetuity  attributable  to  the  body.    The  particles  of  which 
it  is  composed  may  lie  dormant  in  the  grave,  or  pass  through 
a  thousand   successive  changes,  but  shall    be   re-combined 
and  re-organized  in  all  the  bloom  and  beauty  of  immortal 
youth.     Of  this  no  one  can  doubt  who  admits  the  truth  of 
the  sacred  record.     That  record   is  short  and   decisive. 
^'The  hour  is  coming  in  the  which  all  that  are  in  the  graves 
shall  hear  his  voice,  and  shall  come  forth,  they  that  have 
done  good  unto  the  resurrection  of  life;  and  they  that  have 
done  evil  to  tlie  resurrection  of  damnation. ^*^  No  one  how- 
ever thinks  of  identifying    the   essential  existence  of  the 
elementary  dust  with  the  life  of  the  body.      Wherefore  we 
conclude  that  as  the  life  of  the  body  consists  in  something 
distinct  from  the  mere  existence  of  the  material  particles  of. 
wliich  it  Is  composed ;  so  the  life  of  the  soul  does  as  certainly 
consist  in  something   distinct  from  the  mere  existence  of 
its  spiritual  essence.     It  follows  as  a  corollary  from  this 
^.   That  the  life  of  tlie  soul  docs  not  consist  in  its  spirit- 
1  John,  V.  29. 


xJHAP.  XI.  '  MAX'S  EATIONAL  SOUL.  191 

iiality.  Spirit  is  but  one  mode  of  being,  as  matter  is 
another ;  and  with  equal  propriety  might  it  be  said,  that 
the  life  of  material  beings  consists  in  their  material  essence, 
as  of  spiritual  beings  in  their  spiritual  essence.  The  life 
of  the  body  we  have  already  seen  consists  in  its  appropriate 
action.  It  is  not  now  necessary  to  refer  to  the  proof  and 
illustrations  by  which  we  attempted  to  establish  the  cor- 
rectness of  this  definition.  Our  business  here  is  to  apply 
it  to  the  rational  soul  of  man  by  which  we  shall  obtain 
some  definite  ideas  on  a  subject  exceedingly  intricate  and 
^perplexed.     Wherefore  we  conclude  that 

V.  The  life  of  the  rational  soul  consists  in  the 

BEGITLAR  series  OF  THOSE  ACTIONS  WHICH  ARE  APPRO- 
PRIATE    TO    ITS     SUSCEPTIBILITIES    AND    CAPACITIES.        To 

understand  this,  it  is  necessary  for  us  to  inquire  what  ac- 
tions are  appropriate;  and  this  can  best  be  done  by  a  refer- 
ence to  the  primitive  constitution  of  man.  It  cannot  be 
expected  however,  nor  is  it  at  all  necessary  that  we  should 
undertake  any  minute  analysis  of  the  capacities  of  the 
human  soul,  which  fit  it  for  various  action.  It  will  be  enough 
for  us  to  adopt  some  general  classification,  as  suggested 
by  the  character  of  the  actions  themselves. 

It  is  said  that  man  w^as  created  in  the  image  of  God,  and 
n'hatever  may  be  our  opinion  as  to  that  image's  being  the 
combination  in  man  of  the  different  orders  of  life,  thus  consti- 
tuting a  trinity  in  unity,  certain  it  is  that  a  resemblance  may 
be  traced  in  the  moral  qualities  of  his  rational  soul  to  perfec- 
tions of  the  divine  nature.  These  may  be  all  classed  under 
the  three  following  heads,  which  it  is  not  a  little  remark- 
able are  designated  as  the  perfections  more  especially  man- 
ifested by  the  three  persons  of  the  Godhead,  viz.,  know- 
ledge corresponding  with  the  purposes,  and  plans,  and 
revelations  especially  attributable  to  the  Father,  who  is  the 
great  source  of  all: — Righteousness  corresponding  with 
the  peculiar  perfection  of  the  Son,  who  is  denominated  the 


192  THE   LIFE  OF 


CHAP.  xr. 


righteoiis  one  and  the  Lord  our  righteousness,  as  he  ap- 
peared and  acted  fulfilling  all  righteousness: — Holiness, 
corresponding  with  the  more  especial  attribute  of  the  spirit 
who  receives  the  denomination  oi  the  Holy  One,  the  Hol}!^ 
Spirit.  The  regenerate  sinner  is  said  by  the  apostle  to  be 
^'renewed  in  knowledge  after  the  image  of  Him  that  created 
him,"^  and  in  another  place  to  have  *"put  on  the  neiv  m^xi 
which  afto"  God  is  created  in  righteousness  and  true  holi- 
ness,*'^ as  though  regeneration  secured  the  restoration  of 
properties  originally  characteristic  of  man. 

Without  venturing  into  any  thing  like  minute  investiga- 
tion with  regard  to  tlie  import  of  these  expressions,  it  may 
suffice  to  remark,  tliat  they  are  properties  appropriate  to 
the  different  capacities  of  man's  moral  nature.  Knotuledge 
implies,  and  is  appropriate  to  the  power  of  perceiving  and 
understanding  the  truth — his  intellectual  capacities:  Right-^ 
eousness  to  his  active  powers  or  capacities  for  voluntary 
action:  and  Holiness  to  his  sensitive  powers  or  capacities 
for  feeling  and  emotion.  Where  there  is  knowledge,  there 
must  be  truth  or  fact,  and  a  mind  to  perceive  and  apprehend 
it.  Where  there  is  righteousness,  there  must  be  a  law  or 
standard  of  right  and  actions  conformed  to  it.  Where  there 
is  holiness^  there  mast  be  some  sensitiveness  to  take  alarrrj 
at  the  approach  and  presence  of  any  thing  improper,  and 
impure,  and  to  preserve  the  harmony  of  all  the  powers, 
passions  and  aflections  of  the  soul.  When  man  therefore 
was  created,  he  was  possessed  of  a  mind  capable  of  perceiv- 
ing, and  ::iored  with  the  knowledge  of,  truth;  he  was  strictly 
and  perfectly  conformed  to  the  law  of  God  both  in  letter 
and  in  spirit,  in  outward  act  and  inward  volition;  and  he 
was  so  sensitive  to  every  thing  that  concerned  the  honor 
and  glory  of  God — so  fully  under  the  influence  of  love  to 
Him,  as  to  be  devoid  of  any  of  those  selfish,  sordid  and 

5  Col  iii.  14.  o  Epi^,  j^,  24. 


CHAP.   XI.  MAN'S  RATIONAL  SOUL.  193 

morbid  passions  and   affections  which  now   oppose  them- 
selves to  the  truth  and  justice  and  purity  of  God. 

Our  first  parents,  unlike  their  progeny,  were  created  in 
full  possession  of  all  the  powers  of  their  being,  and  that  in 
a  state  of  perfection.  They  were  created  in  knowledge. 
Nature  spread  forth  her  rich  treasures  to  their  enraptured 
attention,  and  immediately  on  inspection  they  understood 
their  use  and  character.  The  Lord  brought  the  beasts  of 
the  field  to  Adam,  to  receive  their  names  ;  and  the  names 
he  gave  them — if,  as  it  is  mostprobable,  the  Hebrew  dialect 
approaches  nearest  to  the  first  language  spoken  by  man — 
are  to  this  day  most  appropriate,  and  plainly  show,  that  he 
understood  their  nature.  His  skill  in  language,  therefore, 
must  have  been  equal  to  his  acquaintance  with  natural  his- 
tory. Nor  should  we  conclude  that  he  was  ignorant  of 
God  and  spiritual  realities.  It  was  his  great  employment, 
and,  while  he  continued  innocent,  his  great  enjoyment 
to  rise 

From  nature  up  to  nature's  God. 

He  knew  God,  not  by  any  abstract  process  of  reasoning  ; 
but  by  intuition.  The  whole  creation,  m  all  the  bright- 
ness of  its  primitive  glory,  stood  forth  as  the  polished  mir- 
ror, to  reflect  the  perfections  of  Deity ;  and  man  had  but 
to  behold,  admire  and  adore.  At  every  turn  he  met  the 
ever,  and  everywhere  present  God.  In  every  plant  and 
shrub  he  traced  the  workings  of  His  hand.  His  converse 
with  nature,  was  his  communion  with  the  Divinity. 

And  while  his  mind  was  exercised,  in  those  contempla- 
tions, and  with  that  knowledge,  by  which  a  blissful  inter- 
course, and  communion  with  God  were  maintained,  his 
outward  actions,,  and  inward  volitions,  were  in  exact  con- 
formity with  the  will  of  God,  or  law,  which  he  had  given 
for  their  regulation.  Being  created  in  righteousness^  his 
powers  were  adapted  to  that  law^,  or,  the  law  was  adapted 

to  them.     At  all  events,  the  adaptation  was  reciprocal  and 

25 


194  1'HE  LIFE  OF  CHAP    XI 

complete.  Man  inclined  to  obedience,  and  till  tlie  mo- 
ment of  his  fall,  perfectly  conformed  himself  in  all  the  ex- 
ercise of  his  varied  powers,  to  the  equitable  precepts  of 
God's  most  holy  law.  No  thought  of  rebellion  entered  his 
mind.  No  act  of  rebellion  ever  appeared  in  his  deport- 
ment.    No  feeling  of  rebellion,  lurked  in  his  heart. 

He  was  also  created  in  holiness,  with  powers  so  attuned, 
if  we  may  thus  speak,  as  to  be  pleasureably  affected  with 
the  knowledge  of  God,  and  obedience  to  his  will,  and  pain- 
ed and  distressed  with  the  contrary.  Thus  knowing,  act- 
ing, and  being  affected,  man  was  the  object  of  the  divine 
favour,  and  did  certainly  and  continuously  apprehend  that 
favour,  as  the  means  of  his  highest  and  most  ennobling  bles- 
sedness. Such  was  the  design  of  his  being.  Such  was 
the  appropriate  exercise  of  his  intellectual,  active,  and  sen- 
sitive powers.  Such  was  his  life.  //  consisted  in  the  ac- 
tings  of  his  mind  and  will  and  heart  toward  God,  as 
his  supreme  good  and  chief  end. 

VI.  This  life,  man  lost  immediately  on  his  giv- 
ing PLACE  TO  THE  TEMPTER.  His  belief  in  the  testimony 
of  the  prime  apostate  obscured  his  perceptions  of  the 
truth  of  God,  deranged  his  conceptions,  destroyed  his 
rectitude,  and  disordered  his  affections^  so  that  he  died,  in 
a  spiritual  sense,  as  really,  the  moment  he  yielded  to  the 
seducer,  as  he  did,  in  a  natural  sense,  when  several  cen- 
turies after  his  body  dropped  into  the  grave.  His  peace- 
ful and  blissful  intercourse  with  God  was  interrupted,  and 
instead  of  rejoicing  to  hear  His  voice — that  voice  which  he 
was  wont  to  hear  with  delight— and  of  wishing  to  meet  His 
benificent  Creator,  and  receive  His  gentle  embrace,  he 
shrunk  amazed,  appalled,  and  flying,  vainly  thought  to 
shun  His  presence.  Communion  with  his  God,  was  no 
longer  blissful.  The  source  of  that  happiness,  for  which 
all  the  susceptibilities  and  capacities  of  his  being  had  been 
ada,pted,  became  the  fruitful  spring  of  misery.     The  object 


CHAP.  Xf.  MAN'S  RATIONAL  SOUL.  I95 

he  had  chosen  as  his  supreme  good,  was  avoided  and  rejected 
ds  his  supreme  misery.  God  and  His  glory  was  no  longer 
his  chief  end,  but  were  lost  in  the  absorbing  influence  of 
supreme  selfishness.  He  shuddered  at  the  very  thought 
of  drawing  nigh  to  God.  Instead  of  basking  in  the  sun- 
shine of  the  divine  favour,  and  absorbing  the  mild  rays  of 
the  divine  glory,  to  invigorate  and  enliven  his  soul,  he 
felt  the  wrath  of  God  to  be  like  ''a  consuming  fire."  Oh, 
it  was  a  death  horrible  and  agonizing,  that  eventuated  in 
the  soul  of  man,  when  first  he  violated  the  command  of 
God.  "By  one  man,  sin  entered  into  the  world,  and 
death  by  sin. "^  The  rational  soul,  where  every  blissful 
emotion  was  wont  to  play,  in  all  the  delights  of  heavenly 
benevolence,  became  the  foul  den  of  thieves,  a  cage  of  un- 
clean birds,  whence  issued  every  hateful  passion,  the  vile 
progeny  of  Hell.  All  v/as  lost,  and  man  was  instantly 
transformed,  from  the  delightful  friend  and  lover  of  God, 
into  his  dark  and  malignant  foe.  The  pestilential  breath 
of  Hell,  had  sullied  the  fair  mirror,  from  which  had  been 
reflected  the  very  glories  of  God,  and  on  it,  now  might  be 
traced,  in  fixed  characters,  the  resemblance  of  the  first 
rebel.     See  the  hideou-s  portrait — 

Love  was  not  in  their  looks,  either  to  God, 
Or  to  each  other,  but  apparent  guilt  ; 
And  shame,  and  perturbation  and  despair. 
Anger  and  obstinacy,  and  hate  and  guile. 

Having  seen  in  what  the  life  of  man's  rational  soul  con» 
sisted  before  he  rebelled,  we  are  now  prepared,  in  a  few 
words,  to  state  in  what  consists  his  regeneration.  As 
it  is  essentially,  but  making  alive  again,  as  the  apostle  has 
styled  it — restoring  a  forfeited  life;  and  as  the  life  of  man's 
rational  soul  consisted,  as  we  have  shown,  in  the  appropri- 
ate exercise  of  its  various  powers  or  capacities,  so, 

VII,  Regeneration  is  the  recommencement  op  the 

I^IFE   THAT  HAS  BEEN    LOSTJ  THE  RATIONAL    90VL   OP  MAN 

Jt.  Horn.  V.  12, 


196  THE  LIFE  OF  CHAP.  XJ. 

BEGINNING  TO  ACT  APPROPRIATELY  IN  THE  EXERCISE  OF 
ITS  MORAL  POWERS  OR  CAPACITIES,  HIS  MIND  AND  WILL 
AND  HEART  BEING  DIRECTED  TO  GOD  AS  THE  SUPREME 
GOOD  AND  CHIEF  END. 

There  are  spiritual  as  well  as  sensible  realities.  Of  the 
former,  we  have  as  real  and  satisfactory  information,  as  of 
the  latter.  The  testimony  of  God,  is  better  evidence  than 
our  sensible  perceptions.  But  the  testimony  of  God, 
which,  as  it  were,  draws  aside  the  veil  of  sense  and  dis- 
closes to  our  minds,  the  wonders  and  realities  of  the  spirit- 
ual world,  affects  not  the  great  mass  of  men.  ^-They  are 
earthly,  sensual,  devilish."  They  are  absorbed  in  the 
scenes  oithis  life,  intent  on  the  objects  that  arrest  the  atten- 
tion of  their  senses.  Yea,  many  are  disgusted  and  pain- 
fully affected  with  the  little  they  do  learn  from  the  testi- 
mony of  God,  with  respect  to  spiritual  things.  Others, 
however,  are  filled  with  delight  in  the  contemplation  of 
them,  and  feel  their  minds  and  hearts  swayed  by  their  in- 
fluence. For,  says  an  apostle,  *'We  look  not  at  the 
things  which  are  seen,  but  at  the  things  which  are  not 
seen."^  That  there  is  some  essential  difference  between 
them,  is  obvious.  That  difference  consists  in  the  want,  on 
the  one  hand  and  in  the  possession  on  the  other,  of  spirit- 
ual vitality.  The  rational  soul  perceives,  enjoys  and  acts 
in  view  of  spiritual  realities,  as  disclosed  by  the  testimony 
of  God. 

They  control  the  currents  of  feeling,  and  influence 
the  flowings  of  thought.  The  spiritual  world  rises  into 
view  in  all  its  wondrou;^-  glory,  and  at  no  time,  however 
they  may  vary  in  the  degree  of  their  impressiveness,  do 
they  lose  the  power  of  reaching  and  affecting  the  man,  and 
rousing  him  to  some  appropriate  action.  The  whole  mind 
and  heart  and  soul  and  in  all  their  strength,  flow  forth  to 
God,  as  the  object  of  highest  deliglit.  "Whom  have  I 
in  Heaven  but  Thee,  and  there  is  none  on  earth  that  I  de- 
1,  1  Cor.  )▼.  \i^. 


vaAP.    XI,  MAN'S  JIATfONAL  SOUL.  197 

^ire  beside  Thee.  My  flesh  faints  and  my  heart  fails,  but 
God  is  the  strength  of  my  heart  and  my  portion  forever/' 
is  the  language  of  the  living  soul.  It  lives  in  God— -mind 
and  heart  dwelling  on  his  love. 

It  will  readily  be  admitted,  that  the  language  of  the 
scriptures,  favours  this  general  view  of  the  nature  of  Re- 
generation. It  is  not  in  one  or  two  places  only,  but  fre- 
quently ;  yea,  uniformly,  that  life  is  predicated  of  the 
renewed  man.  This  life  commences  with  his  faith,  or 
belief  in  the  testimony  of  God,  the  first  in  the  series 
of  those  acts  and  exercises  in  which  it  consists.  The 
Saviour  says,  that  ''  Except  ye  eat  the  flesh  of  the 
Son  of  man,  and  drink  his  blood,  ye  have  no  life  in  you."^ 
As  the  great  object  promotive  of  that  life.  He  calls  Him- 
self the  ''bread  of  lifc;''^  "The  resurrection  and  the  life;''^ 
^'The  way,  the  truth  and  the  life;"^  "The  prince  of 
life.'-'^ 

They  that  believe  on  Him,  are  said  to  be  partakers  of 
life,  while  those  on  the  other  hand  who  refuse  to  believe, 
?{re  spoken  of  as  dead,  or  devoid  of  life.  "These  things" 
says  the  Evangelist  John,  "have  I  written  untoyou,that  ye 
inio;ht  believe  upon  the  Son  of  God,  and  that  believing,  ye 
might  have  life  through  His  name.'^'^  *'He  that  believeth 
on  the  Son,  hath  everlasting  life:  and  he  that  believeth  not 
the  Son,  shall  not  see  life."^ 

The  unrenewed  and  unbelieving,  are  represented  as  re- 
fusing to  come  to  Him,  who  alone  can  impart  life.  "Ye 
will  not  come  unto  me  that  ye  might  have  life,'"'  and  as 
being  actually  dead.  ''The  time  is  coming,  and  now  is 
when  the  dead  shall  hear  the  voice  of  the  Son  of  God,  and 
they  that  hear  shall  live.''^ 

The  transition  from  an  unbelieving  to  a  renewed  state^ 
is  described  by  various  expressions,  but  all  involving  the 
idea  of  life.     "We  know  that  we  have  passed  from  death 

1  Johii  Ti.  53.  2  John  vr.  48.  3  John  xi.  25. 

4  John  xiv.  6  5  Acts  iii.  15.  6  John  xx.  31. 

**  Jr.hn  ;ii   36.  8  John  v.  40.  9  John  v.  :e.'. 


198  THE  LIFE  OP  chAP.    XI. 

unto  life/'^  ^'But  God  who  is  rich  in  mercy  for  the  great 
love  wherewith  he  hath  loved  us,  even  when  w^e  were  dead 
in  smSyhaih  quickened  us  together  with  Christ;"^  ^^Blessed 
be  the  God  and  Father  of  our  Lord  Jesus  Christ  who,  ac- 
cording to  his  abundant  mercy  hath  begotten  us  again  un- 
to a  lively  (living)  hope;*'^  '*Which  were  bor7i,  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God  ;"^  ''Ye  must  be  born  again  ;"^  "Your  life  is 
hid  with  Christ  in  God;"^  ''I  will  put  my  spirit  within 
you,  and  ye  shall  live;"^  ''He  that  hath  the  Son,  hath 
life/'« 

It  is  unnecessary  to  multiply  passages.  The  abov^  will 
suffice,  to  show  how  commonly  the  sacred  scriptures  attri- 
bute life  to  the  renewed  man,  as  connected  with,  or  pro- 
moted by  his  faith.  Paul  says,  distinctly,  "The  life 
which  I  now  live  in  the  flesh,  I  live  by  the  faith  of  the  Son 
of  God,  who  loved  me  and  gave  Himself  for  me;'"  and  "the 
just  shall  live  by  faith.  "^'^  Will  any  one  say  that  all  this  is 
metaphorical?  We  admit  that  occasionally  some  metaphys- 
ical allusion  may  be  made,  by  the  term  life,  to  the  great 
moral  transformaiion  which  is  effected  in  guilty  sinners  by 
the  Spirit  God.  But  it  is  an  outrage  upon  language  to  say 
that  in  all  the  passages  quoted,  life  is  metaphorical.  With 
equal  propriety  might  we  say  that  life  itself  is  a  metaphor ; 
that  in  fact  there  is  no  such  thing. 

We  have  already  seen  in  a  general  point  of  view,  from  a 
strict  and  careful  examination  of  the  nature  of  life,  as  far  as 
•we  can  approximate  it,  that  there  is  a  state  of  things  indu- 
ced in  the  human  mind,  by  the  Spirit's  agency,  which  cor- 
responds exactly  and  literally  with  our  definition  of  life. 
Why  then  shall  we  reject  the  idea  of  life,  and  persuade  our- 
selves, that  as  applicable  to  our  moral  nature,  the  term  is 

1.  1  Jolin  iij.  14.  2.  Eph.  ii.   4,  5.  3.  1  Peter  i.  3. 

4.  Petei-  i.  3.  5.  John  iii.  7.  6.  Col. ii.  3. 

7.  Ezek.  xxxvii.  14.  8.   1  Jchn  v.  12.  9.  Gal.  ii.  20. 
aO.  Romans  i.  16. 


€HAi*.   xr.  MAN'S  RATIONAL   SOLL.  199 

merely  metaphorical?  Must  we  take  it  lor  granted,  that 
there  cari  be  no  real  life,  but  what  we  find  associated  with, 
and  dependent  on,  material  organization?  Who  does  not 
see  that  the  supposition  is  altogether  unphilosophical  and 
gratuitous?  God  is  a  spirit,  and  yet  He  is  ^Hhe  living 
and  true  God/'  The  blessed  Saviour,  too  is  called  em- 
phatically, '^The  living  one  ;"^  *'  I  am  he  that  liveth  (o  ^^y) 
and  was  dead  ;  and,  behold  I  am  alive  for  ever  more.  "^  And 
it  is  expressly  stated,  that  -'^As  the  Father  hath  life  in  Him- 
self, so  hath  He  also  given  to  the  Son,  to  have  life  in  Him- 
self."^ Is  all  this  metaphor?  But  if  not,  and  if  life  is 
predicable  of  a  pure  spirit,  as  is  God,  why  should  we  deem 
it  necessary  to  believe,  or  suspect  for  one  moment  that 
there  may  not  or  cannot  be  such  a  state  of  things  induced 
in  the  human  soul,  such  acts  and  emotions  elicited,  as  may 
be  best  understood  by  accepting  in  its  obvious  import  the 
language  of  scripture,  which  speaks  of  a  believer's  life. 
Thething  is  unquestionably  possible.  No  one  can  success- 
fully contend  for  the  restriction  of  life  to  the  narrow  limits 
of  the  material  creation.  If  he  admits  that  God  lives,  really 
and  truly,  and  that  His  life  is  not  metaphorical,  then  must 
he  admit  that  there  may  be  a  real  life  peculiar  to  the  hu- 
man soul. 

But  in  so  saying,  we  are  not  to  be  understood  as  teach- 
ing, ov  admitting  for  one  moment,  any  more  in  reference 
to  spiritual tha.n  natxcral  things,  that  life  is  an  essence^  si 
principle,  or  a  substance,  existing  per  se,  and  being  itself 
the  cause  of  those  actions  we  denominate  vital.  Let  the 
reader  bear  in  mind  the  idea  and  definition  of  life  already 
advanced,  and  not  attribute  to  us  the  mistaken  assumption 
which  pervades  tlie  writings  of  some,  that  life  is  an  essence, 
or  principle  7?e?"  6'e.  In  this  very  thing,  we  honestly  be- 
lieve is  to  be  found  the  origin  of  much  of  that  dispute 
which  is  now  tending  to  sunder  brethren,  who  ought  to  be 
1   Kev.  i.  18.  2  Jelm.  v.  26. 


200  1'li^  L^^^  <^i'  CHAP.  XI. 

united  inheartand  efibrt  for  the  salvation  of  souIs,as  well  as 
the  source  of  a  vast  deal  of  that  obscurity  which  has  enwrap- 
ped in  almost  impenetrable  mist,  the  subject  of  a  sinner's  re- 
generation, and  we  doubt  not,  contributed  to  bewilder,  per- 
plex, ensnare,  and  ruin  the  souls  of  many.  If  any  will  re- 
present regeneration  as  the  creation  of  a  new  principle  of 
spiritual  life,  we  call  upon  them  previously  to  prove  that 
life  is  a  principle  at  all.  This  must  be  done  before  any  in- 
ference, with  regard  to  the  nature  of  regeneration,  as  being 
the  communication  of  a  principle  of  spiritual  life  can  be  an- 
alogically deducible.  But  this  subject  deserves  more  par- 
ticular consideration,  and  is  reserved  to  the  next  chap- 
ter. 


CHAPTEK  XII. 

HEGEXERATION  NOT  A  PHYSICAI^ 
CHAIVGE. 


Man  not  naturally  possesed  of  spiritual  life — Beginning  appropriately  to 
act  he  begins  to  live — This  beginning  the  new  birth — Regeneration  not  the 
infusion  of  a  new  principle  of  spiritual  life — Ignorance  and  erroneous 
views  of  some  Theological  writers  with  respect  to  the  nature  oflife-Thence 
erroneous  and  vague  language  with  regard  to  regeneration — Quotations 
from  Skepp — AVitsius — Charnoclc — flopkins — A  late  attempt  to  screen 
old  Calvinistic  writers  from  Dr.  Cox's  charge  that  they  held  and  taught 
.  the  doctrine  of  a  physical  regeneration — Quotation  from  Turretine — Dr. 
Owen's  explanation— Dr.  Witherspoon's  admission— An  example  of  strange 
discrepancy  between  them — Quotations  from  Dr.  Owen — The  influence 
which  his  false  physiology  had  on  his  philosophical  views  of  Regenera- 
tion— Also  of  Greenhill — Boston — The  Stahlian  doctrine  and  Hunterian 
theory  of  life  both  lay  false  foundations  for   analogical  illustration — A 
particular  examination  of  the  attempts  to  repel  the  accusation  with  regard 
to  a  physical  regeneration — Quotations  from  Dr.  Edwards — No  new  sense 
— Nor  holy  principle— Nor  spiritual  instinct  suflicient  explanations  of  the 
nature  of  regeneration — All  liable  to  objection — Some  objections  against 
the  doctrine. — 1.  It  exceedingly  obscures  the  grace  of  God — 2.  renders 
the  apostle's  declai*ation  difficult  to  be  understood,  Heb.  vi.  4,  and  5 — ■ 
3.  robs  the  Spirit  of  the  glory  of  being  the  immediate  author  of  christian 
graces — 4.  has  a  deleterious  influence  on  personal  piety — 5.  destroys  a 
sense  of  moral  obligation — 6.  is  based  on  a  false  assumption. 

The  life  of  the  rational  soul,  it  has  been  seen,  consisted 
originally  in  the  relative  series  of  those  actions  appropriate 
to  its  necessitibilities,  and  capacities,  in  the  perception, 
approbation,  pursuit  and  enjoyment  of  the  divine  favour, 
3s  its  true  and  supreme  felicity.     This  life  has  been  lovr.. 


202  REGENERATION  NOT  CHAP.  xil« 

Men  are  naturally  opposed  to  God,  as  shall  be  shewn  more 
fully  hereafter.  Regeneration  is  the  commencement  of 
spiritual  life.  That  life  must  have  its  commencement  in 
some  actor  exercise  which  is  the  first  in  the  new  series. 
Faith,  which  is  simply  belief  of  the  truth  as  made  known 
byacredible  witness,  is  that  act  orexerciseof  which,  where 
God  is  the  witness,  life  in  the  sacred  scriptures  is  predi- 
cated. **  It  is  written,  man  shall  not  live  by  bread  alone, 
but  by  every  word  which  proceedeth  out  of  the  mouth  of 
God.'^i 

It  will  not  be  questioned  on  the  one  hand,  that  till  a 
man  believes  he  is  destitute  of  spiritual  life;  nor,  on  the 
other  that  he  no  sooner  believes  than  he  lives.  *^He  that 
believeth  on  the  Son  hath  everlasting  life;  andhe  that  be- 
lieveth  not  the  Son  shall  not  see  life,  but  the  wrath  of  God 
abideth  on  him."^  It  is  certain  that  there  is  and  must  be, 
in  the  very  nature  of  things,  a  point  of  time  when  the  ra- 
tional soul  first  believes  the  testimony  of  God,  with  that 
sort  of  faith  which  causes  those  acts  appropriate  to  the 
design  of  God  in  its  creation »  This  is  not  found  to  be  co- 
temporaneous  with  the  very  first  actings  of  our  intelligent 
nature.  They  are  directly  contrary  to  the  will  and  conse- 
quently to  the  design  of  God,  so  that  man  is  not  naturally 
or  according  to  the  mere  developements  of  nature,  posses- 
sed of  spiritual  life.  Nor  will  he  ever  be  without  some  in- 
fluence and  agency  of  the  Spirit  of  God,  other  than  that 
which  He  exerts  as  He  is  the  God  of  nature.  **You  hath 
He  quickened  who  were  dead  in  trespasses  and  sins, 
wherein  in  time  past  ye  walked  according  to  the  course  of 
this  world.  "^ 

Whenever  the  Spirit  of  God  excites  and  secures  in  the 
mind  and  heart  of  man,  those  acts  and  emotions  which  are 
appropriate  to  his  rational  soul,  i.  e.  when  they  are  direc- 
ted to  God,  as  his  supreme  good  and  chief  end,  he  is  re- 
1^  Mat.  iv.  4-.  2.  John  iu.  36,  3.  Epli  ii.  1,  2. 


CHAP.  xir.  A  PHYSICAL  CHANGE.  20- 

newed,  regenerated,  born  again.  And  such  he  must  be  regar- 
ded simultaneously  with  the  very  first  or  commencement 
of  them,  at  whatever  period  in  the  history  of  his  being  that 
may  take  place.  He  may  have  existed  for  years  previous- 
ly :  but  his  acts,  in  the  days  of  his  unregeneracy  were  not 
appropriate  to  his  moral  relations,  or  to  the  design  of  God 
in  his  creation.  Till  he  begins  thus  to  act,  i.  e.  to  act 
7ught,  he  has  no  life  :  but  as  he  thus  begins,  he  begins  to 
live. 

This  beginning  to  live,  or  first  going  forth  of  the  soul  in 
appropriate  actings  towards  God,   is  with  great  propriety 
and    beauty,  denominated  the   new   birth.      For  what  is 
birth?    Is  it  not  the  commencement  of  a  new  series    of 
processes  or  developements  in  the  being's  existence  ?  It  is 
not  the  commencement  of  existence:  nor  of  life  absolutely; 
but  of  those  actions  and  motions— that  life  which  God  design- 
ed should  be  developed   in  man  in  this  world.     Entirely 
new  processes  and  actions  take  place  simultaneously  with 
the  infant's  entrance  into  the  world.     Its  transit  from  its 
mother's  womb,  is  the  date  of  its  life  ;  but  not  of  its  absoi.ite 
living  existence.      Cotemporaneously  with  this  transit,  new 
characteristicactions  and  emotions,  or  processes  commence  ; 
it  is  therefore  said  to  live.      As  the  air  immediately  on  ex- 
posure rushes  into  the  infant's  lungs,  which  had  been  in  a 
collapsed  or  shrivelled   state,  while  it  lay  in  its  mother's 
womb,  new  charrcteristic  actions  commence.      The  cellu- 
lar spaces  of  the  lungs  are  dilated  ;  the  bosom  heaves;  the 
cavity  of  the  chest  is  enlarged  ;  the  blood  flows;  the  oxy- 
gen or  vital  part  of  the  atmospheric  air  is  absorbed  by  the 
blood  as  it  passes  throu^li  the  lungs  ;  heat  is  disengaged  by 
this  process  ;  the  heart  begins  to  propel  the  blood  ;  circula- 
tion com.mences;  and  thence  in  regular  series  proceed  the 
processes  of  digestion,  absorption,  nutrition,  &c.  whose  ag- 
gregate, constitute  the  life  of  the  animal  being. 

No  one   imagines  that  when  the  air  inflates  the  infant's 


204  REGENERATION  NOT  chaf.   xu. 

lungs,  and  it  begins  to  ciy,  as  it  struggles  into  birth,  there  is 
introtluced  or  infused  mio  it,  a  new  principle  of  life.  Yet 
have  all  its  characteristic  actions  and  processes  been  sud- 
denly changed.  Birth  is  the  very  first  which  originates 
and  secures  all  the  rest  in  the  great  aggregate  of  vital  phe- 
nomena. If  therefore,  we  cannot  so  understand  birth  in 
physiology,  as  originating  a  new  principle,  or  as  being  a 
new  creation,  we  cannot  lawfully  infer  any  thing  of  this 
sort  as  to  spiritual  life,  when  we  run  the  analogy.  All  that 
we  can  infer  from  the  expressions  Regeneration ^being  born 
again,  renewed,  &c.  which  are  terms  employed  to  denote 
the  change  that  takes  place  in  the  rational  soul,  is,  that  they 
denote  its  beginning  to  live,  or  commencing  its  appropri- 
ate life.  If  natural  birth  is  not  in  reality  a  new  creation, 
neither  is  spiritual  birth.  As  our  terms  are  necessarily 
taken  from  material  and  sensible  things,  we  must  beware 
that  we  do  not  attribute  more  meaning  to  them  than  the)' 
can  in  truth  bear.  As  the  infant  passes  from  one  state  or 
mode  of  its  being  to  another,  when  it  is  born,  so  does  the 
new  born  soul  pass  from  under  condemnation,  into  favour 
with  God.      Birth  in  both  cases  is  the  mere  transition. 

It  is  going  altogether  beyond  the  analogy  in  the  case,  to 
assert  that  there  is  in  Regeneration  the  injection,  infusion, 
or  implantation  or  creation  of  3.new  pri7iciple  of  spirit- 
iial  life.  If  the  expressions  are  used  in  a  vague  meta- 
phorical sense, ^'s,  we  suppose  they  are  b}'  multitudes,  we  shall 
not  object  very  strenuously  against  it.  But  if  it  is  employ- 
ed, as  it  is  unquestionably  by  some,  to  unfold  to  us  the 
philosophy  of  Regeneration,  or  to  explain  the  ifninediate 
effect  of  the  Spirit's  operations,  we  do  unhesitatingly  and 
unequivocallj^  denounce  it  as  unauthorized  by  the  language 
of  Scripture,  the  analogy  of  nature,  and  the  deductions  of 
seience. 

Perhaps  the  reader  may  be   startled  at  the  boldness  of 
%his  declaration,  and  may  at  first  sight,  be  disposed  to  think 


OfTAP.  XIT.  '^  PHYSICAL  CHANGE.  205 

that  the  above  account  of  regeneration  involves  essential 
error.  But  wherein  lies  the  essential  error  ?  Is  it  essen- 
tial error,  to  affirm  that  the  expressions,  7iew  creature,  cre- 
ated aneiv,  His  workmanship,  are  metaphorical  ?  Th^y 
most  undeniably  cannot  be  literally  interpreted  :  for  tocre- 
ate,  is  to  produce  something  out  of  nothing,  to  give  that 
a  being  which  had  none  before,  and  w^hich  in  the  nature  of 
things,  none  can  do  but  God.  If  they  must  be  literally 
interpreted,  then  do  we  err,  as  will  be  seen,  along  with  one 
of  the^reat  father's  of  the  Presbyterian  church,  and  whose 
fame  will  long  be  dear  to  the  hearts  of  the  American  peo- 
ple, and  then  it  will  certainly  follow,  that  Regeneration  is 
the  result  of  an  effort  of  physical  power,  on  the  part  of  God. 
But  more  of  this  presently. 

The  writings  of  many  Theologians  contain  expressions 
which  betray  at  one  time,  utter  ignorance,  and  at  another 
erroneous  vieivs  with  regard  to  the  nature  of  Life,  It 
seems  to  be  taken  for  granted  by  not  a  few,  i\id.i  physiolo- 
gically. Life  is  a  created  essence,  and  itself  a  causeoiihos^ 
actions  and  processes  in  our  animal  frame,  which  we  call 
vital ;  3ind  speaking  a?ialogically,  ihevefove  as  our  terms 
are  borrowed  from  material  things,  the  impression  is  al- 
most indelibly  made,  that  they  considered  regeneration 
literally  to  be  the  infusion,  implantation  or  creation  of  some 
inherent  principle,  essence  or  substance  which  is  specifical- 
ly the  cause  of  those  actions  we  account  spiritual  or  holy. 
Regeneration,  accordingly,  in  their  estimation,  consists  in 
a  simple  effort  of  God's  physical  or  creative  jjower,  produ- 
cing this  essence,  substance  or  principle  of  spiritual  life, 
which  itself  becomes  and  is  designed  to  be  the  immediate 
cause  of  those  actions  and  exercises  denominated  holy  or 
spiritual. 

The  falsity  of  the  idea  that  life  physiologically  consider- 
ed, is  an  essence  or  principle,  has  been  already  exposed. 
The  reality  of  its  existence  has  never  been  proved.     The 


206  REGEXERATION  X'OT  CHAP.    XII. 

most  specious  of  all  the  arguments  in  support  of  its  being 
a  real  essence,  "a  first  principle  in  nature,'^  is  but  an  ap- 
parent influence  which  in  fact  is  a  mere  hypothesis  or 
a  begging  of  the  question. i  The  whole  philosophy,  " 
therefore,  which  would  explain  Regeneration  as  the  injec- 
tion, or  creation  of  a  new  principle  or  essence  of  spiritual 
life,  being  based  on  a  false  theory  as  to  natural  life,  must  be 
erroneous,  and  must  lead  to  consequences  both  dangerous 
and  heretical.  \Ye\\  therefore  did  the  apostle  charge  us  to 
beware  of  a  false  philosophy. 

It  is  true  that  when  the  subject  is  presented  in  this  way, 
and  the  advocates  of  what  we  must  pronounce  a  false  phi- 
losoph?/,  3Lve  charged  with  maintaining  the  docrine  of  a 
j)hysical  Regeneration^  ox  Regeneration  by  the  physical 

1.  "It  is  no  evidence,"  says  Dr.  Copland,  "of  the  non-existence  of  this 
principle,  tliat  it  does  not  become  visible  to  our  senses,  in  an  uncombined 
form  :  it  is,  however,  sufficiently  demonstrable  by  its  effects,  in  alliance  witii 
matter,  in  which  state  it  presents  proofs  of  its  beiiig  equal  to  those  from 
which  we  infer  the  existence  of  matter  itself "  Ridicrand's  Elements  af 
Physiology — Appendix,  p.  2.  Who  does  not  see  that  he  takes  for  granted 
the  existence  of  the  cause,  which  is  the  very  thing  to  be  proved,  for  he 
•calls  the  phenomena  of  life,  effeds  of  a  vital  principle  ?  If  they  are  called 
•effects,  we  have  shown  tliat  their  cause  is  something  different  from  a  crea- 
ted essence  "a  vital  principle  which  «//fec?  to  matter  controls  its  changes  and 
forms."  The  phenomena  of  life  are  the  results  of  the  divine  Spirit's  agen- 
€}',  according  to  established  laws  or  modes  and  not  of  a  created  essence 
wh'.ch  possesses  in  itself  a  controling  influence  over  all  the  properties  of 
matter,  with  which  we  are  acquainted.  The  following  while  it  furnishes 
a  specimen  of  the  same  mode  of  false  reasoning  just  noticed,  will  serve  to  il- 
lustrate in  its  fullest  extent,  the  false  physiology  v.hich  hes  at  the  basis  of 
false  theolog}^ 

"As  however  we  can  form  no  just  conceptions  of  such  a  principle,  but  by 
its  eflects,  and  as  we  have  no  experience  of  these  effects  unconnected  with 
matter,  so  we  are  warranted  in  the  conclusion,  that  the  vital  influence  is  as- 
sociated with  the  molecules  of  matter,  forming  the  impregnating  secretions, 
and  the  sensible  bulk  of  the  ovum.  This  is  its  lowest  state  of  activity  or  energy 
and  its  influence  is  chiefly  manifested,  under  such  circumstances,  in  preser- 
ving the  elements  of  matter  with  which  it  is  associated  from  entering  into 
the  combinations  to  which  the  chemical  aflinities  of  these  elements  dispose 
them," — Idem. 


€HAP.  XII.  ^  PHYSICAL  CHANGE.  '207 

power  of  Godj  tliere  are  those  who  utterly  disclaim  such  an 
idea.  But  either  their  language  is  utterl^^  and  absolutely  unia- 
telligible,  or  it  does  imply  the  idea  oi 7i  real  creation  hy  an 
act  of  mere  physical  power  on  the  part  of  God  !  We 
S2iy  physical  in  the  proper  meaning  of  that  term  •, — not  ma- 
terial but  as  real  and  substantial,  as  in  the  ^r^^  production 
or  creation  of  the  human  soul.  We  must  certainly  mistake 
the  obvious  meaning  of  words,  if  some  theologicial  writers 
do  not  use  the  word  create  in  reference  to  the  regeneration 
of  a  sinner,  in  its  plain  and  literal  import,  and  conceive  of 
life  as  being  an  essence  or  substance,  possessing  the  power 
of  a  cause  in  and  of  itself.  We  cite  a  few  quotations  for 
the  reader  to  examine. 

^'Second  instance  of  the  Spirit's  work  upon  the  soul  in 
effectual  calling,  in  which  the  soul  is  ivholly  passive  ;  and 
that  is,  in  the  act  of  quickening  the  soul  by  giving  and  ef- 
fecting a  real  vital  union  to  Christ,  as  the  head  and  root 
of  all  spiritual  life  and  grace;  from  whom  every  member  of 
his  body,  being  thus  spiritually  and  vitally  one  in  him^  re- 
ceiveth  all  the  necessary  supplies  o^  nourishment  ^nd  edillca- 
tion  suited  to  the  new  creature  life  and  motions:  and  as  the 
Spirit  of  God  and  Christ  knits  or  ties  this  vital Jinot  of  ev- 
erlasting union  betwixt  the  soul  and  Christ ;  so  he  himself 
becometh  the  eternal  vital  bond  hy  which  the  two  being 
^'joinedto  the  Lord  become  one  spirit,"  as  truly  aindprop- 
erly  as  the  union  between  husband  and  wife,  by  God's  or- 
dination make  them  one  flesh." 

"As  there  must  be  life  in  the  principle  or  habit,  before 
it  can  be  in  the  act;  so  there  must  be  union  to  Christ  as  a 
head  before  there  is  life  in  tlie  member:  for  as  well  may 
we  imagine  a  branch  cut  off  from  the  old  wild  olive  to  have 
good  juices  in  it,  received  from  the  root  before  it  is  grafted 
in,  as  to  pretend  that  any  have  a  life  of  grace  or  faith  before 
spiritual  vital  union  to  Christ.  How  this  is  effected,  and 
exactly  when  it  beginneth  1  will  not  pretend  to  be  positive 


208  REGENERATION  NOT  CHAP.   Xir. 

in,  it  being  much  more  hidden  and  mysterious  than  the  way 
of  the  spirit  of  man,  in  its  first  entrance  into  and  qaick- 
ening  the  body  before  it  is  born  into  the  world,  the  whicli^ 
whatever  men  pretend,  is  to  mortals  inexplicable," 

*^'We  are  sure  we  are  passive  in  our  being  quickened  by 
and  from  our  life-giving  head  and  spiritual  Adam  as  we 
were  in  our  first  union  to,  and  quickening  in  our  na- 
tural parent:  for  as  a  life-giving  Spirit  he  first  co?zz;e^e//j 
lifefro^n  himself  into  us  by  his  Spirit  which  he  giveth  to 
us;  and  this  very  life  is  our  union,  even  as  life  is  the  bond 
uniting  and  tying  soul  and  body  together,  so  life  and  unioa 
are  coeval." 

Who  does  not  feel  bewildered  after  passing  thro'  such  a 
labyrinth  of  perplexity?  There  is  such  a  confounding  of 
literal  and  metaphorical  expressions,  and  at  the  same  time 
such  false  physiology  and  false  philosopjhy  suggesting  the 
analogical  illustrations,  that  we  are  glad  to  escape.  Nor 
are  we  to  be  deterred  from  the  rejection  of  such  ^^vain  phil- 
osophy"^ by  an  appeal  to  the  tnystery  of  the  Spirit's  ope- 
rations, for  this  is  too  often  done  to  prevent  the  exposure  of 
mere  mysticism  and  obscurity  in  the  conceptions  and  lan- 
guage of  those  who  discern  not  where  the  mystery  lies. 

Witsius  defines  Regeneration  to  be  ^*a  supernatural  act 
of  God  by  which  a  new  and  divine  life  z5/>t^/  into  (inditur) 
an  elect  man  spiritually  dead,  and  that  from  the  incorrupt- 
ible seed  of  the  word  of  God  impregnated  by  the  mighty 
power  of  the  Spirit." 

*'It  is  that  intrinsic  constitution  of  the  soul,  in  which 
by  virtue  of  the  Spirit's  uniting  it  with  God  it  is  born  fit  to 
put  forth  those  actions  which  are  pleasing  to  God  inChrist; 
whether  actions  of  this  sort  may  follow  from  that  principle, 
or,  as  fruit  in  the  seed,  may  even  there  for  a  little  while  lie 
hid."2 

1  Skepp's  Divine  Energy,  pp.  238,  239,  240. 

2  Reg-eneratio  est  actio  Dei  hyperphysica,  qvia  homini  electjt)^  stiiritualiter 


CHAP.  XII.         A  PHYSICAL  CHANGE  209 

The  same  vagueness  of  speech  is  here  observable,  and  it 
seems  to  us  very  clearly  to  be  the  result  of  an  attempt,  phy- 
siologically to  explain  the  nature  of  regeneration,  and  ex_ 
press  some  mystic  notion  about  the  infusion  of  a  vital 
jjrinciple  into  the  soul.  He  speaks  of  a  life  put  into  the 
soul,  of  the  intrinsic  constitution  of  the  soul,  of  its  being 
impregnated  while  a  germ  and  there  for  a  while  lying  hid, 
and  that  too,  not  when  he  might  have  been  expected  to 
abound  in  metaphor,  but  when  theologically  and  philoso- 
phically defining  regeneration. 

Dr.  Charnock  says  that  ''the  new  cvedXnvQ  is  ^  vital 
powerful  principle,  naturally  moving  the.  soul  to  the 
service  and  obedience  of  God,  and  doth  ani'inate  the  fa- 
culties in  their  several  motions,  as  the  soul  doth  quicken 
the  members  of  the  body." 

*''Tis  the  form  whence  the  perfection  both  of  understand- 
ing and  will  do  flow;  'tis  not  therefore  placed  in  either  of 
them  but  in  the  essence  of  the  soul.  'Tis  by  this  the  union 
is  made  between  God  and  the  soul:  but  the  union  is  not  of 
one  particular  faculty,  but  of  the  whole  soul.  He  that  is 
joined  to  the  Lord  is  one  Spirit,  'tis  not  one  particular 
faculty  that  is  perfected  by  grace  but  the  substance  of  the 
soul.^'' 

The  above  is  capable  of  but  one  construction.  We  see 
in  it  clearly  the  philosophy  of  this  celebrated  divine.  It  is 
impossible  to  employ  terms  more  expressive  of  the  idea  of 
Regeneration's  being  a  physical  change.  He  talks  of  grace 
operating  in  the  essence  of  the  soul,  and  perfecting  the  sub- 

moi'tuo,  nova  ac  divina  vita  indltur,  idque  ex,  semine  incorruptibili  verb! 
Dei,  fcBCundati  per  immensam  spiritus  virtutem. 

Est  ilia  intrinseca  animas  cunstittit/o,  qua  virtute  Spiritus  cam  cum  Deo 
unientis,  apta  nata  est  eas  exscrereas  actiones,  qus  Deo  in  Christo  gratae 
sunt:  sive  actiones  ejusmodi  mox  ex  isto  principio  consequantur,  sive  in 
jbi  uti  frudus  in  semine,  aUquantisper  delitescant.  Wlisius  de  (Economia 
Feed.  Die.  lib.  III.  cap  v. 

1  €harnr)dys  works  fol.  ed.  vol.  ii.  -pp.  51,  8c  46, 


QjQ  REGENERATION  NOT         CHAP.  XIE 

Stance  of  the  soul  as  though  grace  were  itself  a  creature  in_ 
jected  by  the  power  of  God  into  the  soul! !     And  yet,  else- 
where, this  same  writer  contradicts  himself;  as  indeed  it  is 
not  uncommon  to  find  such  contradictions,  when  faith  and. 
common  sense,    in  some   moments  of  inadvertence,   make 
war  upon  and  triumph  over  a  vain   philosophy.     He  says 
that  this  new  creation  ''is  not  a  destruction  of  the  substance 
of  the  soul;  but  that  there  is  the  same  physical  being  and 
the  same  faculties  in  all  men  and  nothing  is  changed  in  its 
substance  as  far  as  it  respects  the  nature  of  man:  'tis  neces- 
sary therefore  that  this  new  creation  consist  in  gracious 
qualities  and  habits  which  beautify  and  dispose  the  soul  to 
act  righteously  and  holily.'^^ 

The  inconsistency  and  contradictions  in  the  language  of 
tiis  writer,  can  only  be  accounted  for  on  the  supposition  just 
stated,  viz:  his  faith  and  common  sense  occasionally  get- 
ting the  better  of,  and  breaking  through  the  mysticism  of  a 
false  philosophy.     It  is  plain  that  he  considered  Regenera- 
tion to  be  something  done  in  or  upon  the  soul  by  the  Spirit 
of  God,  and  that  by  the  mere  exercise  of  His  physical  pow- 
er, which,  though  he  could   not  say  it  changed  the  sub- 
stance of  the  soul,  nevertheless  being  introduced  into  the 
soul  anterior  to,  and  irrespective  of  its  voluntary  exercises, 
becomes  the  immediate  cause  of  holiness  or  spiritual  ac- 
tions, as  really  as  the  creation  of  the  substance  of  the  soul 
precedes,  in  the  order  of  nntiire  and  of  time,  and  proves  the 
cause  of  those  actions  which  //  performs.     This  is  unques- 
tionably a  physical  Regeneration,  i.  e.  a  change  produced 
on  or  in  the  soul — we  care  not  whether  by  addition  or 
substraction,  injection  or  extraction — something  done  to 
the  soul  back  of  its  thoughts  and  feelings  or  voluntary  ex- 
ercises, and  which,  as  Witsius  intimates,  xndiY  fecundate  it 
and  fit  it  for  doing  those  things  which  are  pleasing  to  God^ 
though  for  a  little  while  it  may  lie  hid. 

1  Ckarnock's  works,  fol.  ed,  vol.  ii.  pp.  51,  41. 


CHAP.  XII.  A  PHYSICAL  CHANGE.  211 

Dr.  Hopkins  expresses  himself  much  to  the  same  effect. 
'^The  divine  operation  in  Regeneration,"  says  he,  '*of 
v,^hich  the  ?ieiv  heart  is  the  effect,  is  immediate;  or  it  is 
not  wrought  by  any  Tneans  as  the  cause  of  it;  but  by  the 
immediate  poioer  and  energy  of  the  Holy  Spirit.  ^  It  is 
called  a  creation;  and  the  divine  agency  in  it  is  as  Tnuck 
without  any  medium  as  in  creating  something  from  no^ 
things  ^^ 

An  attempt  has  been  recently  made  to  vindicate  Char- 
iiock,  Owen,  Turretine  and  others  from  the  charge  alleged 
against  the  old  Calvinistic  divines  by  Dr.  Cox,  that  they  be- 
lieved and  taught  the  doctrine  ot  a  physical  Regeneration,  ^ 
But  it  is  as  we  humbly  conceive  altogther  a  vain  attempt 
They  do  indeed  speak  of  Regeneration  as  a  moral  change, 
and  describe  it  oft  times  with  great  accuracy,  when  speaking 
of  the  moral  exercises.  Here  their  faith  and  piety  tri- 
umphed over  their  philosophy: — but  whatever  may  have 
been  their  declarations  and  illustrations,  as  long  as  they 
did  assert  and  teach  that  Regeneration  is  a  literal  crea^ 
tion — something  done  in  or  upon  the  soul  by  an  immedi- 
-ate  exercise  of  physical  power  on  the  part  of  God,  thus 
and  there  producing  an  effect,  which  is  anterior  to  any 
holy  exercises,  and  becomes  itself  the  direct  cause  of  such 
exercises,  we  cannot  possibly  see  how  they  are  to  be  ex- 
culpated from  the  charge.  Their  language  frequently  ia» 
volves  the  idea  of  physical  Regeneration,  or  they  have  ex- 
pressed themselves  most  awkwardly,  and  without  any  de- 
finite meaning. 

Speaking  of  the  first  moment  of  conversion,  Turretine 
represents  the  man  as  perfectly  passive,  as  is  the  ewer  inta 
which  water  is  poured.  And  he  compares  the  regenera- 
tion of  a  sinner,  not  to  natural  birth  but  conception,  ob- 
■serving  that,  ^^as  in  natural  generation  the  children  them- 
selves cannot  beget  themselves,  nor  confer  any  thing  to 
their  own  nativity,  but  are  merely  passive:  so  in  superna- 

1-    TToplnn's  System  of  Divinity,  voli.  p.  536.        2  See  Bib.  Rep,  voL  ii. 


212  IJEGENERATION  NOT  CHAP.  XI 1% 

tural  regeneration,  no  one  can  regenerate  himself."'^  The 
idea  of  an  infusion  or  injection  of  gracious  qualities  into  the 
soul,  his  language  evidently  implies  when  he  teaches^ that 
the  orthodox  make  the  man  that  is  to  be  regenerated,  mere- 
ly a  passive  subject  of  the  regenerating  spirit  and  of  the 
new  qualities,  which  by  Him  are  ii^fused,  though  after- 
wards, these  neiv  qualities  being  already  injected,  the 
man  demeans  himself  as  the  proactive  instrument  of  his 
own  actions.^ 

Dr.  Owen  writing  on  the  subject  of  regeneration,  makes 
the  following  remarks:  '^This  (i:  e.  the  new  creature,)  is 
produced  in  the  souls  of  men  by  a  creating  act  of  the 
power  of  God,  or  it  is  not  a  creature:  and  it  is  superin- 
duced into  the  essential  faculties  of  our  souls,  or  it  is  not 
a  new  creature;  for  whatever  is  in  the  soul  of  power,  dis- 
position, ability  or  inclination  unto  God,  or  for  any  moral 
actions,  by  nature,  it  belongs  unto  the  old  creation,  it  is  no 
new  creature,  and  it  must  be  somewhat  that  hath  a  being 
and  subsistence  of  its  own  in  the  soul,  or  it  can  be  neither 
new  nor  a  creature.''^^ 

Of  Dr.  Owen  we  have  an  exalted  opinion,  and  acknowl- 
edge ourselves  much  indebted  to  his  writings,  especially  in 
having  early  imbibed  from  them  a  taste  for  the  study  of  the 
Scriptures,  in  preference  to  tomes  of  theology  in  matters  of 

1  Sed  de  pimo  moraento,  quo  primum  convertitnr,  et  novam  vitam  per 
regenerationem  accipsit,  in  quo  mere  passive  se  habere  ad  modum  subjecti 
recipientis,  non  veri  principii  agentis  contendiraus. 

Et  ut  in  generatione  natural!,  liberi  ipsi  s&\t^?,os  gi gnere  non  possunt,  nee 
quicquam  conferre  ad  sui  nativitatem,  sed  mere  passive  se  habent:  ita  in 
regeneratione  supernaturali  nemo  seipsum  regenerare  potest.  Turret. 
Inst.  Vol.  ii.  pp.  592,  595. 

2  Hominem  vero  regenerandum  facient  subjectionem  mere  passivum 
Spiritus  regenerantis,  et  novarum  qualitatum,  quae  ab  ipso  infunduntur 
Quamvis  postea  infusis  jam  novis  qualitatibus,  se  habeat  ut  instrumentum 
aQtivumllberum  suorum  actiomun.     Tun-et.  Inst.  vol.  ii.  p.  592, 

♦3  0^uen  on  the  SpiriU  vol.  i.  p.  349,  350. 


OHAP.  XII.  "^  PHYSICAL  CHANGE.  2l3 

faith.  But  we  cannot  defer  even  to  him,  where  his  lan- 
guage is  wrapped  up  in  the  folds  of  a  false  philosophy,  or 
conveys  no  definite  idea  to  the  mind.  In  the  passaga 
above  quoted,  he  clearly  and  zealously  insists  upon  the 
phrase  new  creature^  being  literally  understood.  Dr. 
Witherspoon  on  the  other  hand  in  his  valuable  practical 
treatise  on  Regeneration,  at  the  very  commencement,  pro- 
nounces the  scriptural  phrases  ''being  born  again,"  "the 
new  creature,"  *'his  workmanship,"  &c.  to  be  inetaphor- 
ical,  thus  evidently  denying  there  is  a  literal  or  real  cre- 
ation. 

He  does  indeed  speakof  an  ''inward  andessential  change," 
but  it  is  very  evident,  that  he  does  not  by  these  terms  de- 
note any  other  change  than  may  be  traced  in  the  volunta- 
ry exercises :  for  he  considers  that  it  may  be  as  appropri- 
ately designated  by  repentance  as  by  regeneration.  "It 
appears,"  says  he,  "that  regeneration,  repentance,  conver- 
sion, call  it  what  you  please,  is  a  very  great  change,"^  aiid 
that  change  he  describes  in  detail,  in  the  actual  develope- 
ments  of  character  ivhich  take  place,  i.  e.  zVi  those  feel- 
iiigs  and  actions,  which  constitute  the  character. 

He  does  not  pretend  to  prove,  or  assert,  the  existence  of 
^principle  of  life,  or  any  thing  else  back  of  the  voluntary 
■exercises  themselves,  as  the  cause,  or  origin,  of  that  holi- 
ness, without  which  no  man  shall  see  the  Lord.  But  this 
Dr.  Owen  does,  as  the  above  quotation  proves,  and  to  inti- 
mate that  the  expressions,  "new  creature,"  "being  boru 
again,"  and  "His  workmanship,"  are  metaphorical,  the 
latter  denounces  in  the  severest  terms,  saying  that  it  '^is 
but  a  way  to  turn  the  whole  into  a  fable,  or  at  least  to  ren- 
der the  gospel  the  most  obscure,  and  improper  way  of  teach- 
ing the  truth  of  things,  that  ever  was  made  use  of  in  the 
world.  "^    Thus  widely  and   radically  did  those  two  excel- 

1.  Witherspoon's  works,  vol.  i.  p.  102. 
?.  Owen  on  the  Spirit,  vol.  i,  p.  351. 


214  KKGENEKATION  NOT  CHAP.   XTI. 

lent  men  differ  in  their  philosophical  views  of  Regenera- 
tion, while  nevertheless,  they  both  were  agreed  as  to  the 
scriptural  facts  in  the  case. 

But  we  have  not  yet  clone  witli  the  views  of  Dr.  Owen, 
and  the  proofs,  that  the  language  of  some  old  Calvinistie 
writers  implies  an  assumption,  that  the  agency  of  the  Spir- 
it in  Regeneration,  consisted  in  producing,  creating  sorne- 
ihing  in  the  soul,  which  something,  is  itself  the  cause  of 
holy  and  vital  acts  and  exercises, 

^^Allow,"  says  he,  ^*a  new  spiritual  principle,  an  in- 
fused habit  of  grace,  or  gracious  abilities  to  be  required  in 
and  unto  Regeneration,  or  to  be  the  product  of  the  work 
of  the  Spirit  therein,  that  which  is  born  of  the  Spirit  be- 
ing Spirit,  and  this  part  of  the  nature  of  this  work,  is  suffi- 
ciently cleared. '^^ 

^'This  B-iA  <puenci  this  divine  nature,  is  not  the  nature  of 
God,  whereof  in  our  own  persons  we  are  not  subjectively 
partakers.  And  yet  a  nature  it  is  which  is  a  principle  of 
operation."  ^'The  principle  iiseU i? fused  into  us,  created 
in  us,  is  called  the  new  man."  ^'It  is  called  the  new  man, 
because  it  is  the  effect  and  product  of  God's  creating 
power,  and  that  in  a  way  of  a  new  cr^eation.^^  ''This  is 
the  constant  course  and  tenor  of  the  scripture,  to  distin- 
guish between  the  grace  of  regeneration,  which  it  declares 
to  be  an  immediate  supernatural  work  of  God  in  us,  and 
upon  us,  and  all  that  obedience,  holiness,  righteousness, 
virtue,  or  whatever  is  good  in  us,  which  is  the  consequent, 
product  and  effect  of  it."^ 

"As  it  is  in  our  natural  lives,  with  respect  unto  God's 
providence,  so  it  is  in  our  spiritual  lives,  with  respect  un- 
to His  grace.  He  hath  in  the  works  of  nature  endowed 
us  with  a  vital  principle,  or  an  act  of  the  quickening  soul 
upon  the  body,  wh'ich  is  quickened  thereb}'.  By  virtue 
hereof  wQ  ^YQ  e^zf/^/?^/ unto  all  vital  acts,  whether  natural 

1.   O-.ven  on  the  Sp^•i^  vo].  ".  pp.  •'^49,  S5J,  35X  ?^^o. 


CHAP.  XII.         "^   PHYSICAL  CHANGE.  215 

and  necessary,  or  voluntary  according  to  tl^e   constitution 
of  our  beings,   which  is  intellectual.      ^'God  breathed  into 
man    the   breath  of  life,   and  he    became   a  living   soul." 
Giving  him  a  p7'inciple  of  life,  he  was  fitted  for,  and  ena- 
bled unto  all  the  proper  acts  of  that  life.     For  a  principle 
of  life  is  an  ability  and  disposition  unto  acts  of  life."  ''It 
is  so  as  unto  our   spiritual  life.     We  are,  by  the  grace  of 
God,  through   Jesus   Christ,  furnished  with  a  ^rmcz/?/e  of 
it,  in  the  way,  and  for  the  ends  before  described.     Hereby 
are  we  enabled,  and  disposed  to  live  unto  God,  in  the  ex- 
ercise of  spiritually  vital   acts,  or  the  performance  of  du- 
ties of  holiness.'" 

There  could  not  be  plainer,  or  more  decisive  passages 
desired,  to  shew  the  influence  which  a  false  physiology 
had  in  determining  the   philosophical  views  of  this  excel- 
lent man,  with  regard  to  the  nature  of  regeneration.     Who 
will  undertake  to  affirm,  with    such    testimonies  in  view, 
whatever  admissions  and  explanations  he  may  elsewhere 
have  made;  that  he  did  not  practically  consider  that  regen- 
eration was  the  creation  by  an  act  of  power  on  the  part  of 
God,  of  some  vital  pi^inciple  in  the  soul,   which  gave  it 
ability  and  energy  to  act.      The  parallel  which  he  runs  be- 
tween the  concurring  agency  of  God's  providence  in  the 
support  of  natural   life,  and    the  assisting   influence  of  the 
Holy  Spirit,  in  the    acts    of    spiritual   life,   does    not   re- 
lieve the  subject.     We  find  it  absolutely  impossible  to  un- 
derstand   what  he  says  or  means,  if  he  did    not  teach  the 
sentiment,  that  Regeneration  consisted  in  God's  c?^eating 
by  Ms  physical  power,  a  vital  substance  or  principle  in 
the  soul,  lohich  is  the  immediate  cause  of  holy  and  spir- 
itual acts — not  changing  the  substance  of  the  soul  itself, 
but  superadded,  "infused"  into  it. 

We  suppose  that  such  also  were  the  views  of  Greenhill, 
as  expressed  in  the  14th  conclusion  of  his  Morning  Exer- 

1.  Owen  on  the  Spirit,  Vol.  II.  pp.  280,  281.  , 


21G  REGENERATION  NO  r  CHAP.  XII. 

cise,  mi  tlie  question,  *^What  must,  and  can  persons  do  to- 
wards their  own  conversion  ?'^  They  are  indeed  much 
more  vaguely  expressed,  and  partake  more  of  a  metaphys- 
ical than  physiological  tinge;  but  still,  they  involve  the 
idea  of  a  created  principle  of  life,  which  is  the  immediate 
source  or  cause  of  power  or  energy  in  the  soul  of  man,  to 
perform  spiritual  acts.  ^'Man's  will,"  says  he,  *'being 
first  converted  to  God,  and  by  God  Himself,  converts  it- 
self also  unto  God,  acta  agit,  as  a  child's  hand  in  WTiting^ 
being  acted  by  the  master's  hand,  it  writes.  Hence,  man 
may  be  said  to  turn  himself,  for  the  will  being  healed  and 
moAe  good,  of  urw-illing  willing,  it  hath  an  intrinsical 
principle  of  w^illing  good,  and  so  dominion  over  its  own 
acts,  whereby  it  turneth  itself  to  God."^ 

Such  too  were  the.  philosophical  view^s  of  Boston  as  to 
the  nature  of  Regeneration,  who,  nevertheless  in  his  prac- 
tical exhibition  and  illustrations  of  that  great  change,  writes 
with  great  force  and  propriety.  "Regeneration,"  says  he, 
*'is  a  real  lliorough  change,  w^hereby  the  man  is  made  a 
x\Q.w  creature.''^  ''The  life  give ?i  z/z  regeneration,  what- 
ever decays  it  may  fall  under,  can  never  be  utterly  lost.'* 
^'Believers,  regenerate  persons,  who  fiducially  credit  him 
and  reU^  on  him,  have  put  on  Christ.  If  that  be  not 
enough  he  is  i?i  them  as  the  child  in  the  mother^s  belly. '^'' 
"He  liveth  in  them  as  their  very  souls  in  their  bodies.^^ 
"As  the  child  is  merely  passive  in  generation,  so  is  the 
child  of  God  in  regeneration."  "  Man  in  his  depraved 
state  is  a  mere  non  entity  in  grace,  and  is  brought  into  a 
new  being,  b)-  the  power  of  Him  *vvho  calleth  things  that 
be  not  as  though  they  were:  being  created  in  Jesus  Christ 
unto  good  works/  "^ 

To  this  we  add  the  language  of  Shaw:  "Therefore  we 
may  conceive  of  the  original  of  religion  in  a  more  inward 

1.  The  Morning  exercise  at  Cripple  g-ate,  Sep.  1661,  Ser,  2. 
?.  Boston's  Fcurfold  State,  pp.  155,  156,  195,  171. 


CHAP.  XII.  A  PHYSICAL  CHANGE.  2J7 

and  spiritual  manner  still.  It  is  not  so  much  given  of 
God,  as  itself  is  something  of  God  in  the  soul;  as  the  soul 
Is  not  so  properly  said  to  give  life  as  to  be  the  life  of  man. 
As  the  conjunction  of  the  soul  with  the  body  is  the  life  of 
the  body,  so  veHIy  the  life  of  the  soul  stands  in  its  con- 
junction with  God,  by  a  spiritual  union."  '^Something 
of  Christ  in  the  soul — an  infant  Christ  as  one  calls  it."^ 

It  is  easy,  in  these  expressions,  to  trace  the  same  physi- 
ological principles  which  were  embraced  by  the  old  di- 
vines generally.  Although  some  are  more  obscure  than 
others  in  their  conceptions  and  language,  yet  the  Stahlian 
doctrine  of  the  souPs  being  the  life  or  quickening  princi- 
ple of  the  body  has  contributed  no  little,  by  laying  a  foun- 
dation for  false  analogies,  to  involve  the  subject  of  regene- 
ration in  mist  and  darkness.  The  substitution  of  the  Hun- 
terian  theory  of  life  did  not  and  cannot  afford  a  better 
ground  for  analogical  illustration. 

It  is  unnecessary  we  presume,  to  refer  minutely  to  the 
many  disgusting  and  ridiculous  items  of  resemblance, 
which  are  noticed,  in  the  writings  of  some  old  Calvinists 
between  natural  genera- ion  and  regeneration — all  being 
suggested  and  insisted  on  through  the  influence  of  a  false 
physiology.  The  reader  will  excuse  us  for  furnishing  him 
with  one: 

"  Q.   What  is  Regeneration? 

"r^.  Its  the  p7'oducf  ion  of  a  new  and  spiritual  being,  by 
the  mtroduction  of  a  new  and  spiritual  forme.  As  there- 
fore Isaac  before  generation  was  a  non  entitle  in  nature, 
so  every  child  of  the  promise  before  Regeneration,  is  a 
non  entity  in  grace;  and  as  in  creation  there  is  a  forma- 
tion, or  the  introduction  of  a  new  forme  which  gives  being, 
distinction  and  operation,  so  is  it  likewise  in  Regeneration. 
This  forme  is  nothing  else  than  truih  of  grace  infused.  As 

1  thaw's  Immanuel,  pp.  6,  7, 

28 


218  REGENERATION  NOT  CHAP.  Xil. 

in  nature  the  corruption  of  one  thing  is  the  generation  of 
another;  so  in  grace,  the  corruption  of  the  old  man,  is  the 
generation  of  the  new.  And  lastly  as  in  natural  genera- 
tion no  forme  is  introduced  but  by  various  preparations  and 
previous  dispositions;  so  in  Regeneration,  much  legal  and 
evangelical  preparation  ushers  in  the  new  birth."  The 
curious  reader  may  find  more  of  the  same  character  in  the 
residue  of  the  quotation  which  we  give  in  a  note  below.^ 
We  are  not  a  little  surprised  therefore  that  after  sucli 
testimonies   it  should    be   so   peremptorily    and  pertina- 

1.  The  nature  of  Regenenition  will  apjjear  more  distinctly  by  comparing 
it  more  particularly  with  natural  g-eneration;  and  1.  In  theterms  of  conve- 
niency  or  similitude.  2.  In  the  terms  of  difference  or  dissimilitude.  They 
agree  1.  In  the  causes.  2.  In  the  mariner  of  production.  3,  In  the  matter 
produced. 

For  the  first,  in  both  these  is  1.  A  principal  cause;  and  thus  God  is  the 
regenerate  man's  father,  the  church  is  his  mother.  2.  There  are  subordin- 
ate instrumental  causes;  such  are  Christ's  ministers,  who  are  therefore 
sometimes  called  fathers,  and  sometimes  mothers.  3.  The  coiistiiutivp, 
cause;  2i  seed  \\\\\c\i  \s partly  natural^  namely  the  word — partly  spiritual, 
the  influence  and  ©fficacy  of  the  Holy  Ghost — without  which  the  material 
seed  or  letter  is  ineffectual. 

2.  They  agree,  2.  In  the  manner  of  production.     In  both  there  is, 

1.  A  conception;  Christ  spiritual,  (as  well  as  personal,)  is  ever  conceived 
by  the  power  and  overshadowing  of  the  Holy  Ghost.  This  holds  true  in 
other  generations — unless  the  seed  of  the  word  be  received  and  retained, 
there  can  be  no  new  man,  no  good  and  honest  heart. 

2.  There  is  a^formation.  God's  act  is  wonderful  in  the  formation  of  our 
outward  man,  but  far  more  stupendous  in  the  formation  of  our  inward  manj, 
which  is  no  mean  part  of  the  mystery  of  godliness. 

3.  Quickening — which  is  perceived  bv/spiritual  motion. 

4.  Longings  Sometimes  the  parents  long,  sometimes  the  child;  here 
both  parent?  and  child;  how  doth  God,  Christ  and  his  ministers  long  for  the 
natural  man's  conversion?  Never  did  a  teeming  wotpan  long  more  for 
fruit,  or  deliverance,  than  these  do  for  a  nev/  born  babe  in  Christ.  But 
this  is  not  all,  the  babe  himself  longs  also. 

5.  Travaile  with  pain.  Oh  tlie  pangs  of  our  spiritual  mothers!— do  not 
increase  them  by  sticking  in  the  birth! — Oh  the  fear  and  danger  of  mis, 
carriage,  both  before  and  after  this  spiritual  childing!  &c.  &c.  Seethe 
Morfiing  Exercise  at  Giks  \i\  the  fields.  M»y,  1659,  pp  443,  444- 


CHAP.  XII.  -"^  PHYSICAL  CHANGE.  gX^ 

ciously  denied,  that  old  Calvinistic  writers  indicated  their 
belief,  that  regeneration  is  a  physical  change.  If  they  did 
not  mean  to  intimate  a  change  of  something  back  of,  or  an- 
terior to,  the  voluntary  exercises,  and  that  in  the  constitu- 
tional nature  of  the  soul,  let  it  be  shown  intelligibly  and 
plainl}'  what  they  did  mean.  As  yet  this  has  not  been  satis- 
factorily done. 

A  late  writer  in  the  Biblical  Repertory  is  too  bold,  and 
assumes  what  he  can  never  prove,  when  he  represents  the  old 
■Calvinists  as  meaning  nothing  more  by  the  physical  influ» 
ence  of  the  Spirit  on  the  soul,  which  he  admits  they  often 
speak  of,  than  His  direct  and  immediate  influence.  They 
unquestionably  spoke  of  a  creative  exercise  of  power,  but 
that  is  by  no  means  synonymous  with  a  direct  and  imine- 
diafe  influence.  There  are  various  ways  in  which  men 
directly  or  immediately  influence  each  other,  where  moral 
suasion  or  the  presentation  of  the  truth  does  not  take  place. 
Would  it  not  be  ridiculous  and  an  abuse  of  terms  to  de- 
scribe such  an  influence  as  physical?  How  vain  is  the  at^ 
tempt  to  rescue  old  Calvinists  from  the  charge  of  maintain- 
ing a  physical  regeneration,  in  the  proper  grammatical 
meaning  of  the  term,  the  reader  will  be  able  for  himself 
presently  to  judge. 

''*,dll  the  old  Calvinists,"  says  the  above  writer,  **and 
the  great  majority,  we  hope  and  believe,  of  the  new  school 
also,  hold  that  the  result  of  the  Holy  Spirit's  operation  on 
the  soul,  is  a  holy  principle  or  disposition."^  This  lan» 
guage  is  vague  and  equivocal.  It  is  even  more  obscure 
than  that  of  Charnock,  Owen  and  others.  They  tell  us 
that  the  Spirit's  agency  or  operation  is  strictly  and  pro- 
perly creative,  and  that  He  produces  or  i?ifuses  in  the 
soul  a  principle  of  life,  explaining  that,  as  far  as  we  can 
understand,  by  **a  fitness,  readiness  and  \id.hii\kd\  power  for 

I  Biblical  Repertory,  vol.  ii  pp.  265,  266. 


220  Regeneration  NOT  chab*  xir. 

all  vital  actions,"  which  the  soul  did  not  in  its  natural 
state  prossess:  i.  e.  as  we  must  believe  from  their  physio- 
logical illustrations,  some  spiritual  essence  superadded 
and  diffused  through  all  the  faculties  of  the  soul. 

The  writer  in  the  Repertory,  however,  seems  to  speak 
of  another  sort  of  ^-'holy  principle  or  disposition,"  the  re- 
suit  of  the  Spirit's  influence,  which,  as  he  denies  it  to  be 
physical,  must  be  regarded  as  of  a  moral  character.  If 
we  are  to  understand  the  word  principle  here,  as  we 
do  when  we  coinmonly  talk  of  principles  of  action,  we 
shall  not  contend  about  it;  for,  that  it  results  from  the  in- 
fluence of  the  Spirit,  that  the  regenerate  man  acts  upon  a 
holy  principle, — that  is,  for  example,  that  his  actions  are 
regulated  and  determined  by  a  supreme  governing  pur- 
pose to  live  to  the  glory  of  God,  we  shall  not  deny,  but  on 
the  contrary  strenuously  affirm.  But  this  is  not  what  the 
writer  means  by  a  holy  principle;  for  he  afterwards  quotes 
from  Charnock,  Owen  and  Edwards,  to  the  latter  of  whom 
is  given  the  strongest  testimony  of  approbation,  as  express- 
ing the  doctrine  he  is  endeavoring  to  support.  The  Ian* 
guage  so  highly  approved  of  is  as  follows: 

''So  this  new  spiritual  sense  is  not  a  new  faculty  of  un- 
derstanding but  it  is  a  new  foundation  laid  in  the  nature 
of  the  soul,  for  a  new  kind  of  exercises  of  the  same  faculty  of 
understanding.  So  that  new  holy  disposition  of  heart  that 
attends  this  new  sense,  is  not  a  new  faculty  of  will  but  a 
foundation  laid  in  the  nature  of  the  soul  for  a  new  kind 
of  exercises  of  the  same  faculty  of  will."^ 

We  candidly  confess,  that,  when  such  a  phrase  as  '*the 
nature  of  tlie  soul,"  is  made  use  of,  we  immediately  con- 
ceive that  the  spirit,  or  substance  of  our  intellectual  being, 
apart  from,  and  irrespective  of,  any  of  its  acts  and  exer- 
cises, is  designated  ;  and  the  more  especially,  when  we  are 
directed,  by  this  phrase,  to  the  foundation,  source  or  im- 
mediate cause  of  those  acts.     It  is  true  the  expression  i§ 

1  Bib/Rpp.  vol",  ii   p.  269. 


^HAF.  XI r.  '^  PHYSICAL  CHANGE.  02 1 

vague,  and  susceptible  of  different  constructions ;  and  we 
would  not  wish  to  attach  any  other  meaning  to  the  lan- 
guage employed  by  another,  even  though  his  terms  may  be 
incorrect  and  inappropriate,  than  Vv'hat  he  himself  is  wil- 
ling they  should  bear. 

The  writer  does  not  certainly  mean  that  it  is  a  princi- 
ple of  life  infused  into  the  soul,  for  this  undoubtedly 
would  be  making  Regeneration  a  physical  change,  that  is 
as  we  understand  the  expression,  a  change  in  man's  essen- 
iial  nature  effected,  if  not  by  converting  the  very  es- 
sence or  substance  of  the  soul,  at  least  by  the  introduction 
of  something  newly  created  and  superadded.  This,  hqw- 
jever,  he  strenuously  denies,  and  complains  that  old  Cal- 
vinists  have  been  charged  with  holding  such  a  sentiment. 

Does  he  mean  that  there  is  superadded  to  the  common, 
ordinary  or  co^w^iVwzf/o/za/principles  of  human  action,  such  as 
habit,  affection,  passion,  &c.  any  that  is  new  and  peculiar? 
If  so,  the  being  no  longer  belongs  to  the  human  family.  For 
to  give  a  man  a  principle  of  action  in  this  sense,  which 
he  does  not  possess  in  common  with  the  whole  human 
race,  is  to  make  him  a  being  of  another  order.  Beside, 
if  a  man  has  had  communicated  to  him  any  principle  of 
action  which  is  the  result  of  a  creative  energy,  his  identi- 
ty is  destroyed.  Were  we  to  see  a  being  with  a  sixth 
sense  and  a  capacity  to  act  in  some  way  altogether  incon- 
ceivable, but  answerable  to  that  new  sense,  we  could  not 
regard  him  as  a  human  being.  Whatever  capacity  to  act 
has  its  foundation  laid  in  the  nature  of  the  soul,  is  un- 
questionably constitutional,  and  must  be  regarded  as  an 
essential  part  of  its  being:  so  that,  if  by  a  holy  principle  the 
writer  means  a  capacity  oj  nature,  or  an  adaptation  of 
the  soul  by  the  communication  to  it,  of  some  constitution- 
al facility  or  tendency  to  holy  actions,  we  cannot  possibly 
avoid  the  conviction — reprobate  the  idea  as  he  may — that 
he  nevertheless  teaches,  or  at  least  his  language  implies  the 


^22  HEUENERATIUN  NOT  CHAP.   XIL. 

doctrine  of  a  physical  change.  And  this  is  the  impres- 
sion which,  in  despite  of  every  attempt  to  attribute  to  his 
words  another  meaning,  the  above  language  of  Dr.  Ed- 
wards, as  quoted  in  tlie  Repertory, makes  upon  our  minds. 
We  cannot  conceive  of  language  better  calculated  to  make 
just  such  an  Impression,  than  to  talk  of  -'a  new  spiritual 
sense,  or  a  principle  oi  neiv  kind  of  perception  or  spii^it^ 
II al  sensation.'^ 

Dr.  Edwards  explains  his  own  meaning.  **By  d. prhi- 
ciple  of  nature^'^^  says  he,  ^'I  mean  \hai foundation  which 
is  laid  in  nature^  either  old  or  new%  for  any  particular 
kind  or  manner  of  exercise  oi  the  faculties  of  the  soul  ;  or 
a  natural  habit,  or  foundation  for  action,  giving  a  person 
ability  diii^  disposition  to  exert  the  faculties  in  exercises  of 
such  a  certain  kind :  so  that  to  exert  the  faculties  in  that 
kind  of  exercises,  may  be  said  to  be  his  nature.'"^ 

^'We  have  never,^^  sa3's  the  writer  in  the  Repertory, 
^'met  with  a  stronger,  or  m»ore  formal  statement  of  the  doc« 
trine  w-hich  we  are  endeavouring  to  support. '^^  It  is  un- 
questionably  more  philosophical  and  precise  than  Dr.  Bel- 
my's  ''holy  taste,^^  and  Dr.  Dwight's  ^^relish  for  spir- 
itual objects,"  which,  if  they  are  not  mere  7netaphorical 
illustrations,  as  we  strongly  suspect,  must  have  been  sug- 
gested by  Dr.  Edwards'  Philosophy  of  Regeneration, 
which  lays  'Hhe  foundation"  oi  holy  acts  in  '*a  new  spir^ 
itual  sense. ^' 

*'But  we  presume,  that  the  impressions,  which  such  lan» 
guage  makeson  our  mind,  and  the  inference  which  we 
cannot  avoid  drawing  from  it,  that  some  of  the  old  Calvinists 
did  virtually,  if  not  avowedly,  teach  the  doctrine  of  a 
physical  Regeneration,  will  be  pronounced  improper  and 
incorrect.  We  have,  therefore,  applied  ourselves,  with 
especial  care  to  ascertain,  if  possible,  what  is  precisely  ^'the 

1.  Treatise  concerning  religious  affections,  pp.  231,  232, 

2.  Bib.  Rep.  vol.  ii,  p.  2(;.9 


CHAP.   XII.  -^  PHYSICAL  CHANGE.  223 

holy  principle,-^  to  which  the  writer  refers.  His  meanini]: 
is  illustrated  by  a  reference  to  habit,  which  is  one  of  the 
natural  principles  of  human  action,  and  he  supposes  that 
"something"  is  done  by  the  Spirit  to  the  soul  which  places 
it,  with  respect  to  holy  acts,  in  a  similar  condition,  with 
that  in  which  it  is,  in  respect  of  those  acts  which  habit 
renders  easy,  with  this  exception  only,  that  there  is  a 
proneness  to  holy  acts  in  the  one  case,  the  like  of  which 
does  not  exist  in  the  other. 

**A  single  circumstance,''  he  says,  ''is  here  wanting, 
which  is  found  in  other  **habits,''  and  that  is,  there  is  not 
the  tendency  or  proneness  to  those  particular  acts  to  which 
this  state  of  mind  is  adapted.  This  difference,  however, 
arises  not  from  any  difference  in  the  "habits'^  themselves, 
but  from  the  nature  of  the  faculties  in  v/hich,  so  to  speak, 
they  inhere.  A  principle  in  the  will  (in  its  largest  sense, 
including  all  the  active  powersj,  is  not  only  a  state  of  mind 
adapted  to  certain  acts,  hutproiie  to  produce  them,"^ 

From  the  above  explanation,  it  is  evident  the  writer  con- 
siders, that  in  regeneration,  some^o?^e?MS  communicated  to 
the  soul,  which  enables  it  of  itself  io  perform  holy  acts- 
there  is  '^something'^  which  is  inherent  in  the  faculties  ol 
the  soul — ^'an  attribute  of  the  man  under  all  circum- 
stances.^'  This  is  the  immediate  cause  of  holiness,  accor- 
ding to  this  view,  and  it  has  its  foundation  in  the  nature 
of  the  soul,  in  ''something'^  in  the  man  himself,  which  is 
the  ground  of  certainty^  that  when  called  to  holy  acts,  he  will 
perform  them  with  an  ease  and  rapidity  impossible,  in  the 
very  nature  of  things,  to  those  unrenewed.  At  one  time, 
it  is  spoken  of  as  "a  disposition  or  relish  or  taste  for  holi- 
ness,'' and  before  there  was  any  holy  act"— and  the  sub- 
ject is  illustrated  by  the  analogies  of  taste,  the  love  of 
children,  the  social  principle,  &c.,  which,  unquestionably 
are  constitutional.  At  another  time  it  is  spoken  of,  more 
1.  Bib.  Rep   vol.  ii.  n.  17? 


224  REGENERATION  NOT  CHAP.    XII, 

explicitly  still,  as  possessing  this  character,  and  is  actually 
called  ^Hhe  instinctive  love  of  holiness,"  and  that  not  met- 
aphorically, but  philosophically ;  and  the  subject  is  illus- 
trated by  analogies  drawn  from  what  the  writer  calls  *^the 
maternal  instinct,"  and  the  instinctive  love  of  justice,  ab- 
horrence of  cruelty,  admiration  of  what  is  noble,  which 
God  has  implanted m  our  '^nature-^  and  which  he  speaks 
of  as  being  innate.  In  this  he  strictly  follows  Dr.  Ed- 
wards, who,  when  he  explains  what  he  means  by  a  disposi- 
tion's being  natural,  says,  it  is  "from  a  kind  oi  instinct  im- 
planted in  the  mind,  in  its  creation." 

Now  the  production  of  these  assumed  instincts,  and  "the 
instinctive  love  of  holiness,"  in  which  it  is  said  the  mind  of 
Adam  was  created,  is  only  to  be  attributed  to  a  creative  act 
of  Almighty  power.  We  are  compelled,  therefore,  from 
such  analogies  employed,  to  infer,  that  *Hhe  instinctive  love 
of  holiness"  re-produced  in  Regeneration,  is,  and  must  be 
referred  by  the  writer,  to  a  creative  act  of  the  same  Al- 
mighty power  ;  and  {{creative,  then  there  has  been  the  ac- 
tual production  of  something,  som^  subsistence  which  did 
not  previously  exist,  which  is  to  all  intents  and  purposes, 
explain  it  as  you  may,  Siphi/sical  change — a  change  wrought 
by  Almighty  power,  in  simple  created  nature. 

We  are  not  anxious  to  arrive  at  such  a  result,  and  as  the 
idea  of  a  physical  change  is  disavowed,  it  certainly  would 
be  uncourteous,  not  to  say  unchristian,  to  intimate  that  it 
i3  maintained.  But  language  is  sometimes  incorrectly 
used,  and  modes  of  speech  are  adopted,  which,  infallibly  in 
their  legitimate  import  and  construction,  excite  ideas  con- 
trary to  those  intended  to  be  conveyed.  This  will  always 
be  the  case,  when  the  speaker  has  not  himself  a  distinct  and 
vivid  conception  of  the  thing  he  intends  to  teach;  and,  no 
doubt,  much  of  the  dispute  in  the  christian  church,  arises 
out  of  the  imperfection  of  language,  rendered  much  more 
.    operative   of  mischief,  as   it  is  employed  by   persons  of 


CHAP.  XII.        A  PHYSICAL  CHANGE.  '  225 

undisciplined  minds,  unaccustomed  to  accurate  analysis  of 
•thought,  and  not  careful  to  understand,  first  what  it  is  they 
want  to  express,  and  next  the  precise  and  legitimate  mean- 
ing of  the  words  they  employ  for  that  purpose.  It  is  be- 
cause we  are  aware  of  this  thing,  and  fear  lest  toe  may  err, 
that  we  feel  so  solicitous  to  know  what  is  meant  by  *'the 
holy  principle,''  which  it  is  said  is  the  result  of  the  Spirit's 
work — lays  the  foundation  for,  and  is  the  immediate  and 
appropriate  cause  of  holy  acts. 

It  is  no  new  substance,  it  is  no  vital  essence,  it  is  no  ne^v 
creation.  It  can  be  no  new  sense,  nor  instinct, m  the  prop- 
er meaning  of  these  words.  Nor  is  it  any  real  subsistence 
infused  into  the  natural  capacities  or  susceptibilities,  or  es- 
sence of  the  soul,  for  were  it  any  of  these,  then  would  it  be 
ii  physical  change.  Is  it  meant,  that  it  results  conjointly 
from  the  very  constitution  of  the  human  mind,  and  the 
fact  of  the  Spirit^s  gracious  agency  in  that  mind,  that 
when  a  sinner  repents,  and  believes,  he  has  begun  a  life,  in 
which  his  acts  and  exercises  are  all  regulated,  through  the 
impulses  of  the  susceptibilities  and  capacities  of  his  natu- 
ral mental  and  moral  constitution,  as  thei/  are  affected  and 
excited  by  spiritual  objects? — that  is,  that  his  natural  sus- 
ceptibilities and  capacities  to  love,  to  fear,  to  hope,  to  joy^ 
to  sorrow,  &c,  &:c.  are  all  governed  and  determined  in  their 
exercise,  by  the  exciting  influence  of  spiritual  things,  so 
that  he  now  proposes  to  himself  a  new  end,  is  governed  by 
a  new  purpose,  has  new  characteristic  exercises  and  emo- 
tions ;  new,  not  by  virtue  of  any  foundation  in  the  soul  by  a 
previous  creative  act  of  God,  but  new  from  the  character 
of  the  objects  which  have  assumed  exciting,  and  controling, 
or  directing  influence? 

If  this  be  what  is  meant,  we  shall  not  dissent,  though  we 
think  the  language  which  has  been  chosen  altogether  unhap- 
py, and  calculated  to  mislead.  That  this  ??iai/  be  the  wri« 
tf^r's  idea,  we  have  been  led  to  conjecture  from  the  follow- 

29 


^iS  BEGEKERATION  NO r  qHAP.  XII. 

ing  remark,  m  reference  to  what  he  calls  ^^the  tendencies'* 
of  the  soul,  and  which  he  says  lie  back  of  the  exercises, 
and  are  such  as  sufficiently  account  for  their  nature.    ''They 
may,  says  he,  result  from  the  relative  state  of  all  the  es- 
sential attributes."     Let  this  be   granted   in   reference  to 
moral  acts  and  exercises,   and  we  are  satisfied.     Only  re- 
quire us  to  believe  that  the  Spirit  of  God,  by  his  own  mys- 
terious agency — without  explaining  that  agency  to  consist 
in  physically  creating  or  infusing  grace^  or  in  any  other 
way  than  as  mind  operates  on  mind — brings  the  mind  and 
heart  of  the   sinner   into   appropriate  action,  and  contin- 
ually holds  them    under  the  directing  influence   of  spirit- 
ual things — -that   is  so  excites  the   natural  susceptibilities 
and  capacities,   and   sustains  them,   by   his  immediate   a- 
gency,  under  the  quickening  and   governing  influence  of 
spiritual  realities  as  to  elicit,  in  perfect  accordance  with 
all  the   established   modes  and   laws  of   human    thought, 
those  acts  and  exercises  which  are  required  by  the  law  of 
God,  and  we  know  what  we  are  to  believe.     We  appre- 
hend they«c^^  in  the  case,  though  we  will  not  pretend  to 
explain  or  account  for  them.     But  do  not  tell  us,  that  the 
Spirit  introduces  into  the  heart  a  vital  principle  or  sense, 
a  spiritual  instinct  or  holy  principle  to  be  the  immedi- 
ate cause  and  formal  reason  of  holy  acts,  laid  by  creative 
power  in  the  nature  of  the  soul.    For  then  are  we  requir- 
ed to  embrace  a  philosophy  which  we  do  not  understand, 
which  we  believe  to  be  false,  which  is  totally  unnecessary, 
which  is  unsustained  by  legitimate  analogy,  and  which  mil- 
itates directly  against  the  plain  declarations  of  fact  in  the 
word  of  God.     Our  ivilling  and  doing  are  referred  direct^ 
ly  to  the  agency  of  God.     ''Work  out  your  own  salvation 
with  fear  and  trembling,  for  it  is  God  which  worketh  in 
you  both  to  will  and  to  do  of  his  good  pleasure"^  — not  the 

1.  Phil-,  ii,  12;  13' 


r;HAP.  xir.  A  i^HYSICAL  CHANGE.  2^i 

new  sense — ^not  the  holy  principle — not  the  vital  essence, 
but  the  immediate  agency  of  God,  the  Author  of  Life,  in 
a  way  perfectly  consistent  with  and  through  the  already 
created  and  established  constitution  of  our  nature — our  own 
volition  and  &ct  being  the  result  of  His  influence  and  agen- 
cy, just  as  another's  choice  and  decision  may  result  through 
our  persuasion. 

Were  not  the  idea  of  a  change  wrought  in  the  constitu- 
tional nature  or  properties  of  the  human  soul,  by  a  simple 
act  of  creative  power  on  the  part  of  God,  so  generally  and 
deservedly  reprobated  at  the  present  day,  it  might  be  ne- 
cessary to  submit  something  further  on  this  subject.  A  few 
remarks,  however,  are  all  that  we  deem  requisite. 

1.  If  Regeneration  is  effected  by  the  same  power  of  God 
which  He  exerts  in  creating,  and  if  this  previously  crea^zw^ 
act  changing  the  nature  of  the  soul,  is  the  immediate  found- 
ation or  cause  of  holy  exercises,  then  is  there  little  or  no 
grace,  so  far  as  we  can  see,  in  the  transaction.  For  if  God, 
by  a  mere  act  of  creative  power,  introduces  into  the  soul 
of  man,  a  principle  which  possesses  power  to  secure  holy 
exercises,  where  is  the  grace  in  the  affair?  It  is  an  act  of 
poive?',  but  the  grace  is  of  m.uch  the  same  general  character 
with  that  manifested  in  the  mere  creation  of  an  intelligent 
being.  It  is,  however,  amazing  grace,  to  toil  and  strive, 
and  by  the  blessed  vSpirit  so  excite  and  urge,  or  win  upon 
the  rebel  heart,  as  to  bring  it  to  consent  to  God,  and  make 
choice  of  Him  as  the  chief  good.     By  grace  we  are  saved. 

2.  Moreover,  we  cannot  understand  how  it  should  ever 
become  impossible  to  reneio  to  repentance,  the  most  aban- 
doned and  Hell  deserving  apostate  that  ever  existed.  The 
apostle  unquestionably  speaks  of  an  impossibility  of  this 
nature  existing  in  some  cases.  For  says  he,  "It  is  impos- 
sibk  for  those  who  were  once  enlightened  and  have  tasted 
of  the  heavenly  gift,  and  were  made  partakers  cf  the  Holy 


228  REGENERATION  NOT  CHAP.    Xli. 

Ghost,  and  have  tasted  the  good  word  of  God  and  the  pow- 
ers of  the  world  to  come,  if  they  fall  away,  to  renew  them 
again  to  repentance  "^  If  Regeneration  was  a  mere  cre- 
ative act,  three  could  be  no  difficulty  in  any  case;  nor 
could  there  be  any  on  the  part  of  Omnipotence,  in  intro- 
ducing a  "holy  principle,"  if  Regeneration  consists  in 
forming  a  "spiritual  instinct."  When,  however,  the  nat- 
ural existing  susceptibilities  and  capacities  are  the  medium 
through  which  the  Spirit  of  God  is  to  operate,  and  they 
have  become  callous,  and  the  sensibilities,  in  reference  to 
divine  realities,  all  extinct,  there  is  no  longer  any  thing  to 
v;^hich  to  appeal,  or  any  principle,  which^  in  consistency 
with  the  established  modes  of  human  thought  and  feeling, 
can  b&  roused  into  action,  so  as  to  issue  in  repentance. 
We  see  a  force  and  terror  of  import  in  the  apostle's  ex- 
pressions, under  this  aspect,  which  they  never  can  possess 
if  di  physical  regeneration  is  the  basis  or  immediate  cause 
of  repentance,  and  other  holy  exercises  in  man. 

3.  Beside,  if  Regeneration  is  a  creative  act,  producing 
in  the  soul  "something"  which  i&  the  immediate  cause  of 
holiness,  then  are  not  the  graces,  repentance,  love,  &c.  the 
immediate  fruits  of  the  Spirit.  The  quotations  already 
cited  from  Dr.  Owen,  shew  plainly  that  the  influence  of  the 
Spirit  of  God  in  regenerating  the  sinner  is,  in  his  estima- 
tion, a  mere  act  of  creative  power,  which  gives  to  the  na- 
ture or  soul /»oz^^er,  ability,  disposition  and  inclination 
to  holy  acts.  We  present  some  further  extracts,  where  this 
^^something"  is  spoken  of  as  an  inherent  righteousness, 
which  is  the  basis  and  immediate  cause  of  holy  exercises. 
He  assumes  that  there  is  "in  and  required  unto  regenera- 
tion, the  infusion  of  a  new  real  spiritual  principle  into 
the  soul  and  its  faculties,  of  spiritual  life,  light,  holiness 
and  righteousness,  disposed  unto  and  suited  for  the  destruc- 

1,  Heb.  vh  4i  5, 


GHAP.  XII.  A  PHYSICAL  CHANGfi.  229 

tron  or  expulsion  of  a  contrary  inbred,  habitual  principle 
of  sin  and  enmity  against  God,  enabling  unto  all  acts  of 
holy  obedience,  and  so,  in  order  of  nature,  antecedent  un- 
to them."  In  support  of  this  view  he  quotes  Davenant, 
who  is  much  more  explicit  in  referring  us  to  inherent 
Hghteoiisness  as  the  cause  of  holy  exercises.  ''By  inher- 
ent righteousness  we  understand,  says  he,  the  supernatural 
gift  of  sanctifying  grace,  opposed  to  original  sin,  and  re- 
pairing and  renovating,  in  every  faculty  of  the  soul,  that 
image  of  God,  which,  by  original  sin,  was  defiled  and  dis- 
sipated. Original  sin  filled  the  mind  with  darkness — this 
infused  grace  enlightens  it  with  heavenly  liglit.  That, 
stained  the  human  heart  with  obstinacy  and  hatred  of  God 
andofthedivinelaw — thisinfusedrighteousnesssoii^nsihQ 
heart,  kindles  and  inflames  it  with  the  love  of  good.  Fi- 
nally, that  infects  all  affections  and  the  very  appetite  itself 
with  rebellion — this  renovated  holiness  forces  into  order 
the  disturbed  affections,  and  brings  under  its  dominion  the 
rebel  lust  itself,  and,  as  it  were,  puts  it  under  the  yoke."^ 

He  also  quotes  Origen  as  authority,  who  says  of  faith-— 
that  as  the  root  which  has  received  the  shower,  it  inheres 
in  the  soil  of  the  soul.^ 

Now  this  view  of  the  subject,  as  we  conceive,  robs  the 
Spirit  of  His  glory,  and  introduces  a  false  philosophy,  to 

1.  Per  inhaerentem  justitiam  intelligimus  supernaturale  donum  gratisc 
sanctificantis,  oppositum  orlginali  peccato,  et  in  sing-ulis  animx  facultatibus 
reparans  et  renovans  illam  Dei  imajjinem,  quae  per  peccatum  originale  fced- 
ata  ac  dissipata  fuit.  Originale  peccatum  mentem  tenebris  implevit — ho£C 
infusa  gratia  lumine  ccelesti  collustrat.  Istud  cor  hunianuin  obstinatione 
et  odio  Dei  ac  divinse  legis  maculavit — Jicbc  infusa  jusiitia  cor  emoUit  et 
amore  boni  arcendit  et  inflammat.  Postremo,  illud  affectus  omnes  atque 
ipsum  appetitum  rebellione  infecit;  haec  renovata  sanctitas  in  ordiiiem  cogit 
perturbatas  affectiones,  et  ipsam  rebellem  concupiscentiam  dominio  spoliat, 
et  quasi  subjugum  mittit.     Datenaxt  de  Just.  Habit.  Cap.  3. 

2.  Fides  tanquam  radix  imbre  suscepto  liccret  in  animx  solo,  Oeig.  lib. 
4,  in  Epist.  ad  Komun. 


230  REGENERATION  NOT  CHAP.  XIi. 

obscure  his  immediate  influence.  Tiie  apostle  says,  that 
''The  fruit  of  the  Spirit  is  love,  joy,  peace,  long  suffering, 
gentleness,  goodness,  faith,  meekness,  temperance.  ''^  "The 
fruit  of  the  Spirit  is  in  all  goodness,  righteousness  and 
truth.  "^  Now  these  are  all  voluntary  exercises  of  the  hu- 
man  mind;  and  that  ever  a  sinner  is  brought  to  exercise 
and  exhibit  faith,  love,  repentance,  &c.  is  attributed  by  the 
apostle  to  the  immediate  and  special  influence  of  the  Ho- 
ly Spirit.  It  is  philosophy,  based  on  a  false  physiology, 
which  comes  in  and  says  the  Spirit  secures  the  exercise  of 
these  graces  hy  infusing  grace,  or  by  putting  into  the 
soul  a  principle  of  life,  or  by  creating  a  disposition  for 
holiness,  which  principle  or  disposition  is  the  immediate 
cause  of  those  hoi}'  exercises  of  mind  and  heart,  technical- 
ly called  the  graces  of  the  Spirit.  As  to  the  precise  nature 
of  that  influence  which  the  Spirit  exerts,  we  will  not  pre- 
sume to  speak.  It  is  through  the  truth,  by  the  gosjoel, 
by  the  word,  and  must  therefore  be  adapted  to  the  nature 
of  man,  as  a  voluntary  agent.  We  cannot  explain  the  na- 
ture of  that  influence  which  one  mind  exerts  on  another, 
and  therefore  it  would  be  absurd  to  expect,  that  we  should 
understand  the  influence  of  the  infinite  mind  on  ours.  But 
this  we  do  know,  that  however  powerful  and  invincible,  in 
matters  of  ordinary  interest,  the  former  may  be,  it  does 
not  in  the  least  degree  affect  obligation,  or  destroy  the  vol- 
untariness of  those  actions  which  result  from  conviction. 
Neither  does  the  Spirit's  influence  in  convincing  and  con- 
verting the  sinner  from  the  error  of  his  ways.  We  admire 
the  wisdom,  benevolence,  grace  and  power  of  the  man  who 
subdues  his  enemy,  and  wins  the  heart  to  love,  which  once 
was  rankling  with  hatred  against  him,  and  never  attribute, 
in  such  a  case,  to  the  successful  suitor,  the  infusion  or  cre- 
ation of  any  principle,  by  an  act  of  physical  power,  as  the 

1.  Gal  V.  22,  23.  2.  Eph.  v.  7. 


.HAP.    xn.  ^  PHYSICAL  CHANGE.  231 

immediate  cause  of  this  change  in  all  the  feelings  of  the 
heart.  And  shall  we  give  less  glory  to  the  Holy  Spirit, 
who  changes  the  heart  of  stone  into  an  heart  of  flesh,  and 
by  his  winning  and  subduing  influence  elicits  those  exer- 
cises of  faith  and  love  and  repentance,  &c.  which  form  the 
character  anew,  and  mould  it  into  the  likeness  of  the  Son 
of  God?  Shall  we  thrust  the  Spirit  back,  loose  sight  of  his 
grace,  and  attribute  to  him  the  mere  exercise  of  creative. 
power,  in  this  marvellous  work  of  converting  and  sanctify- 
ing the  soul?  Shall  we  give  glory  to  the  renovated  man, 
and  inflate  him  with  pride,  by  leading  him  to  believe,  that 
a  creative  act  of  God  has  lodged  in  him  a  cause  of  holy  ex- 
ercises, and  that  for  his  gracious  afiections  and  their  contin- 
ual exercise,  he  is  not  at  every  moment  indebted  to  the 
special  agency  of  the  Spirit  of  God?  That  be  far  from  us. 
It  is  to  the  marvellous,  gracious  and  immediate  influence 
of  the  Spirit,  who  begets  and  sanctifies  us  through  the  truth, 
that  WQ  refer  all  our  holy  exercises. 

This  remark  is  intended  to  apply  not  only  to  the  first,  but  to 
all  the  subsequent  exercises  of  faith  and  love  and  repentance/ 
It  is  true,  that  those  whose  language  intimates  a  physical 
regeneration,  which  lodges  in  the  soul  a  cause  of  holiness, 
do  also  teach  the  continued  agency  of  the  Spirit,  in  preserv- 
ing that  cause  in  existence  and  operation;  and  in  this  agen- 
cy they  make  the  work  of  sanctification  to  consist.  But  the 
agency  of  the  Spirit,  in  this  whole  work,  is  contemplated  un- 
der the  aspect  of  an  exercise  oi physical  ypowQv  on  the  part  of 
God,  corresponding  with  that  which  he  exerts  in  maintaining 
in  existence  the  creature  he  has  produced .  Thus  Dr.  Owen 
says,  that  ^Hhe  work  of  holiness,  in  its  beginning,  is  like  the 
seed  cast  into  the  earth,  viz:  the  seed  of  God,  whereby  we 
are  born  again.  And  it  is  known  how  seed  that  is  cast  into 
the  earth  doth  grow  and  increase.  Being  variously  cher- 
ished and  nourished,  it  is  in  its  nature  to  take  root  and  to 
spring  up,  bringing  forth  fruit.    And  both  these,  even  the 


232  REGEXIiHATION  NOT  CHAP.  Xlf, 

first  planting  and  tlie  increase  of  it,  are  both  equally  from 
God  by  His  Spirit.".^  Speaking  of  the  graces  of  the  Spirit 
he  says  that  "He  brings  them  forth  from  the  stock  which  he 
has  planted  in  the  heart."  Thus  the  whole  agency  of  the 
blessed  Spirit,in  the  work  of  eliciting  and  preserving  in  ex- 
ercise the  christian  graces,  is  made  to  possess  no  other  charac- 
ter than  that,  which  as  the  great  agent  in  creation  and  provi- 
dence he  exerts.  We  cannot  but  think  that  this  militates 
alike  against  the  special  and  gracious  character  of  the 
Holy  Spirit's  work  in  regeneration  and  sanctification.  For 
it  differs  not  in  character  from  His  creating  and  preserving 
power,  which  He  exercises  throughout  his  boundless  uni- 
verse. We  candidly  confess  that  we  cannot  discern  either 
the  g?'ace  or  specialty  of  that  work  of  the  Spirit  in  subdu- 
ing a  rebel,  which  resolves  His  influence  into  the  same  a- 
gency  that  He  exerts  as  the  Creator  and  Preserver  of  all 
things.  If  the  sinner  is  born  again,  and  preserved  in  holi- 
ness by  the  mere  exercise  of  physical  power,  producing  and 
vsustaining  a  new  creature  in  the  soul,  the  interference  of 
the  Spirit  in  this  wondrous  work  is  of  no  higher  character 
than  that  of  giving  being  to,  and  supporting  his  creatures. 
It  may  be  a  display  of  his  wisdom  and  power,  but  the 
grace  of  it  is  exceedingly  obscured. 

That  we  have  not  misrepresented  the  character  of  that 
agency  attributed  to  the  Spirit,  by  the  advocates  of  a  phys- 
ical Regeneration,  will  be  apparent  from  the  following  si- 
militude, which  Dr.  Owen  has  traced  between  the  growth 
of  a  tree,  and  the  sanctification  of  a  believer,  and  which, ^in- 
stead of  understanding  as  an  analogical  illustration,  he  has 
literally  interpreted,  when  noticing  the  Scriptural  predic- 
tion, '*I  will  pour  my  spirit  upon  thy  seed,  and  my  bless- 
ing upon  thine  offspring,  and  they  shall  spring  up  as  among 
the  grass,  as  the  willows  b}-  the  water  courses.''^    "These 

^,  OvvEx  on  the  Spirit,  v,  ii.  p,  7^,  79.     2.  Isai.  xTiv-  3,  4. 


CHAP.   xn.  A  PHYSICAL  CHANGE  2S3 

trees  and  plants/'  says  he,  *'have  the  principle  of  theit 
growth  in  themselves.  They  do  not  grow  immediately 
from  external  adventitious  aid  and  furtherance  ;  they  grow 
from  their  own  seminal  virtue  and  radical  moisture.  It 
is  no  otherwise  in  the  progress  of  sanctification  and  holi- 
ness. It  hath  a  root,  ^  ^^^A^  ^  principle  of  growth  and 
increase  in  the  soul  of  him  that  is  sanctified.  All  grace  is 
immortal  seed,  and  contains  in  it  a  living  growing  princi- 
ple. That  which  hath  not  in  itself  a  life  and  power  of 
growth  is  not  grace.  "^  Here  then  the  renovated  man  has 
in  himself  a  life  and  pov/er  of  growth,  or  else  according  to 
Dr.  Owen,  he  has  no  grace.  And  to  this  seminal  virtue, 
communicated  in  regeneration,  must  we  refer  the  power  of 
growth.  The  agency  of  the  Spirit  is  only  concerned  in  so 
far  as  by  some  general  law,  it  contributes  to  its  develope- 
ment !  Who  then  can  consider  the  Spirit,  if  this  be  the 
case,  as  the  immediate  author  of  holy  exercises  ?  -  The 
believer  by  the  seminal  virtue  in  him  grows  and  thrives, 
\\^v\\\^  power  in  himself  the  Spirit's  agency  merely  sup- 
porting and  preserving  the  new  creature  in  him  !  But 
this  is  in  direct  contradiction  of  Paul's  experience,  who, 
though  a  converted  man,  said  ^*in  me,  that  is  in  my  flesh 
dwelleth  no  good  thing,"^  but  who  '^through  the  Spirit 
did  mortify  the  deeds  of  the  body."^ 

4.  We  cannot  neglect, also,  to  notice  the  deleterious  influ- 
ence which  the  doctrine  of  physical  regeneration  must  ne- 
cessarily have  on  personal  piety.  The  christian's  conso- 
lations and  activity  are  alike  impaired  by  it.  For  he  is 
put  upon  a  search  after  some  mystical  effect  of  the  Spirit's 
work  on  his  soul,  which  as  the  appropriate  and  immediate 
cause  of  his  voluntary  exercises  and  actions  is  to  determine 
his  character,  in  the  sight  of  God,  rather  than  to  the  ex- 
ercises and  actions  themselves.  These  he  may  indeed  ob- 
4erv-e  as  reported  by  his  consciousness,  but  still  his  mind  is 

1.  bwm  on  the  Spirit,  vol  ii.  p.  87.     2.  Ronv.  vii.  18.    3.  Rom.  viii.  13. 

30 


234  UEGEN'EflATION  NOT  CHAP.  XII. 

kept  distracted  and  divided,  for  he  islabouring  to  ascertain 
the  existence  of  a  new  creature  in  himself,  which  is  the 
cause  of  holiness.  Of  the  existence  of  this  new"  creation  in 
him,  he  never  can  have  direct  evidence,  through  conscious- 
ness or  in  any  other  way;  and  labouring  under  the  impression 
that  regeneration  consists  in  the  production  of  this  new 
creature  in  him,  by  the  direct  exercise  of  physical  power 
on  the  part  of  God,  he  may  be  kept  for  a  long  season  over- 
shadowed with  gloomy  doubts  and  suspicions  with  regard 
to  his  character  in  the  sight  of  God,  and  his  right  to  enjoy 
christian  consolations,  or  mistake  the  excitements  and  hal- 
lucinations, which  are,  often  the  result  of  nervous  irrita- 
bility, and  most  extraordinary,  for  the  operation  of  God's 
Spirit. 

The  instances  of  both  sort  are  not  rare.     We  have  traced 
tlie  practical   effects  of  this  view  of  Regeneration    in    both 
respects.      Persons  possessed  of  natural  talents,  and  whose 
gifts  might  be  employed   with  great  advantage  to  others, 
hesitate  and  refuse  to  take  a  full  and  decided  stand  on  the 
side  of  Christ,  and  resolutely  to  act  in  the  business  of  reli- 
gion, through  a  fear  that  possibly  they  are  not  regenerated, 
and  consequentlyj  that  their  acts  are  and  must  be  sinful,  and 
will  be  by  no  means  continuous.     The  cause  of  continuous 
holy  exercises  they  suppose  to  be  lodged  in  the  regenerate 
man  himself,  not  in  the  immediate  gracious  influence  of  the 
Spirit  pledged  to  faith,  and  having  no  satisfactor}^  proof 
that  there  ever  has   been   any   thing  of  this   sort  in  them, 
they  feel  that  it  would  be  better  for  them  to  wait  for  further 
evidence  and  not  commit  themselves,  or  jeopard  the  cause 
of  piet}',  by  undertaking  to  discharge  the  distinctive  duties 
of  religion.      And  this  state  of  things  has  been  often  indu- 
ced and  confirmed  by   the    conduct  of  professors,  and  pa- 
rents, and  church  officers,  who  have  refused  to  accredit  a 
person  as  a  follower  of  Christ,  on  the  hrst  announcement  of 
his  evidencjBs  of  christian  character,  and  recommended  him 


CHAP.   Xir.  A  PIIYSJCAL  CIL^JVGE.  035 

to  ivait  some  months  till  time  would  show  whether  lie  had 
not  been  deceived.  Thus  is  he,  as  it  were,  intimidated  at 
the  very  commencement,  and  taught  to  look  with  a  suspi- 
cious eye  on  all  evidences  of  piety  given  by  himself  and 
others  in  the  voluntary  exercises  and  actions.  The  cur- 
rent of  gracious  feeling  in  the  soul  is  thus  checked.  The 
vigour  and  zeal  of  the  young  convert  are  paralyzed,  and  in 
many  instances,  he  sinks  down  into  a  dull  and  monotonous 
formality,  from  which  perhaps  he  is  seldom  or  ever  after- 
wards delivered.  The  church  is  robbed  of  the  full  bene- 
fit of  his  zealous  efforts.  The  world  is  deprived  of  the  full 
benefit  of  his  example.  And  his  own  soul  is  held  in  doubts 
and  despondency,  afraid  to  say  that  he  is  a  christian,  and  un- 
willing to  say  that  he  is  not. 

It  does  not  comport  with  the  design  of  this  work,  to  trace 
all  the  different  deleterious  results  on  practical  piety,  which 
the  idea  of  a  physical  regeneration   secures.     We  wonder 
at  the  marvellous  grace  of  the  Spirit  of  God,  who  keeps  the 
heart  alive  where  it  is  held  under  the  influence  of  such  dis- 
tracting and  perplexing  error.      And  we  hope  that  ere  long 
the  christian  community  will  be  furnished  with  some  prac- 
tical treatise  designed  to  expose  and  guard  against  the  in- 
jurious influence  of  such  false  philosophy,  upon   religious 
experience.     Its  crippling  and  benumbing  effects  have  long 
been  felt  in  the  churches,  where   there  has  been   intelli- 
gence associated  with  piety.     And  where  ignorance  has  ob- 
tained, the  wildest  and  most  fanatical  delusions  have  flowed 
from  it.     Weak-minded  and  superstitious  persons,  consid- 
ering regeneration  to  be  an  act  of  physical  power,  and  alto- 
gether unobservant  of  their  own  conscious  exercises,  have 
mistaken   excitements  of  feeling  and  reveries  of  imagina- 
tion for  the  impulses  and  visions  of  the  Spirit.     We  once 
were  called  to  see  a  lecherous  female,  who  supposed  herself 
near  death,  and  was  exulting  in  the  conviction  that  she  had 
been  born  again  produced  by  the  ease  of  body  and  revery 


^36  IlEGEXERATION  NO"?  UHAP.  XIIv 

of  imagination,  induced  by  the  use  of  laadanuni,  and  whose 
belief  of  the  Spirit^s  direct  and  powerful  agency  on  the  soul 
was  not  to  be  shaken,  but  who  lived  long  enough  to  return 
to  her  wicked  ways  and  prove  it  all  to  have  been  a  delu- 
sion. 

5.  The  injurious  consequences  that  practically  result  from 
this  error,  are  almost  endless:  but  no  where  are  they  more 
mischievous  than  in  destroying  the  sense  of  moral  obliga- 
tion, which  would  urge  the  unconverted  sinner  to  i?n77ie- 
diate  repentance.  It  is  in  vain  to  talk  to  sinners  about 
God's  right  to  command  them  to  do  this  or  that,  or  tJieir 
obligations,  if  they  see  that  they  are  actually  required  to 
exercise  the  prerogative  of  Jehovah  Himself.  Every  man. 
feels  at  once,  that  here  obligation  ceases,  and  his  heart 
is  fortified  against  every  call  that  would  urge  him  virtual- 
ly to  do  so.  Now  the  exercise  of  creative  power  God 
claims  as  exclusively  His  own.  ^'Thou  art  worthy  0, 
Lord,  to  receive  glory,  and  honor,  and  prower:  for  thou 
HAST  CREATED  ALL  THINGS."^  Yet,  He  does  most  undeni- 
ably require  the  sinner  to  make  to  himself  a  new  hearty  and 
to  perform  those  exercises  of  faith  and  repentance,  which, 
according  to  the  error  we  combat,  are  the  results  of  a  new 
Creation  in  the  soul.  *'Repent,"  says  he,  ^'and  turn  your- 
elves  from  all  your  transgressions,  so  iniquity  shall  not  be 
your  ruin.  Cast  away  from  you  all  your  transgressions 
whereby  ye  have  transgressed:  and  make  you  a  new 
HEART,  and  a  new  spirit:  for  why  will  ye  die,  0  house  of 
Israel?"^  If  therefore,  regeneration,  or  the  making  of  a 
new  heart,  be  a  creative  act  of  God,  an  act  of  His  physic-^ 
al  power,  then  does  He  command  the  sinner  to  exercise 
His  high  and  divine  prerogative. 

It  is  all  to  no  purpose  to  tell  the  sinner  about  his  sin,  and 
loss  of  power,  and  derived  corruption  and  God's  right  in  the 
6a&e; — he  feels  that  he  is  required  to  do  an  absolute  ini- 
X.  -Rev  iv.  \\  I     2.  Ez(;k..xviw.  30,  31. 


CHAP.  XII.        -^   PHYSICAL  CHANGE.  237 

possibility^  and  therefore  a  most  unreasonable  things  and 
he  is  ready,  either  to  dismiss  the  subject  from  his  thoughts 
and  repose  in  unconcern,  or  inwardly  accuse  and  censure 
God  as  tyrannical  and  cruel  in  His  demands.  He  may  sigh 
and  groan  over  his  misfortune,  and  the  misery  of  his  condi- 
tion, but  hehas  nosenseof  guilt  in  his  present  delayer  refusal 
to  repent  and  turn  to  God.  And  the  advice,  so  often  furnished 
to  one  in  this  case,  which  puts  him  with  an  impenitent  and 
unbelieving  heart,  upon  the  use  of  the  means  of  grace,  as 
though  that  will  issue  in  due  season  in  this  new  creation, 
is  calculated  to  bind  him  fast  in  the  damning  guilt  of  unbe- 
lief and  impenitence.  Multitudes  dream  away  a  whole 
life  waiting  God's  time,  as  they  say,  to  form  the  new  crea- 
ture within  them,  and  at  last  sink  down  to  Hell  under 
the  awful  guilt  of  a  despised  gospel  and  a  rejected  Saviour. 
Reader,  do  yoit  urge  this  plea  ?  It  is  the  syren  song  that 
will  lull  your  soul  asleep  till  you  sink  in  the  arms  of  death, 
ii  you  do  not  turn  a  deaf  ear  to  all  its  dulcet  notes. 

6.  We  addbutanotherobjection,  which  is,  that  the  idea  of 
a  physical  regeneration,  is  suggested  by  a  false  assumption 
with  regard  to  the  nature  of  human  depravity.  It  is  taken 
for  granted  that  the  soul  of  man,  in  its  vQry  physical  con- 
stitution is  corrupt — that  it  is  itself  simply  as  a  creature  an- 
terior to,  and  irrespective  of,  all  moral  exercises  whatever, 
sinful  and  only  sinfuL  Thence  it  follows,  that  before  ev- 
er it  can  put  forth  holy  exercises,  it  must  be  remodelled, 
CREATED  ANEW,  by  the  same  plastic  hand  of  the  Great  Cre- 
ator, which,  originally,  by  an  act  of  physical  power,  gave  it 
being. 

Could  we  resolve  the  operations  of  the  intellectual  and 
spiritual  world  into  some  system  of  mechanism,  then  might 
this  idea  derive  support,as  it  has  done  from  a  sort  ofmechan- 
ical  philosophy;  but  it  receives  no  ceuntenance  in  the  word 
of  God,  It  is,  indeed,  found  involved  in  the  technics  of 
Theologians  as  suggested  by  a  false  philosophy,   and  has 


23S  REGENERATION,  kc.  CHAP.  XII. 

crept  into  various  creeds  and  confessions  of  faith,  and  there 
lies  buried  in  certain  unintelligible  and  indefinite  forms  of 
speech;  but  it  is  not  taught  as  a  fact  revealed  to  us  by  the 
sure  and  unerring  testimony  of  God.  The  subject,  hovvev^- 
er,  is  so  very  intricate  and  important,  as  to  require  a  mi- 
nute and  careful  examination,  which  shall  be  attempted  in 
the  following  chapters. 


CHAPTER  XIII. 

THE    FACT  A^D  GEXERAL.    MATURE    OF 
HUMAN   DEPRAVITY, 


Perfectibility  claimed  for  man,  witliout  renewing  gvace— Scripture  tes- 
timony,  Epli.iv.  17-19:  ii.  12:  Rom.i.  28— 32— This  description  not  ex- 
clnsively  applicable  to  the  heathen  world— Facts  noticed— Rom.  i.  ii.  and 
iii.  9— 19— The  history  of  the  world— Melancholy  exposition  of  human  de- 
pravity—Quotation from  Dr.  D wight— Attempts  to  account  for  human 
corruption  through  the  influence  of  example  unsatisfactory— Christian 
example  has  an  irritating  effect— An  inquiry  as  to  the  nature  of  depravity- 
Whether  selfishness  is  the  essence  of  sin-There  can  be  no  evidence  of  being 
savingly  interested  in  the  death  of  Christ,  when  selfishness  prevails— An 
inquiry  why  selfishness  Is  sin— Man  is  at  war  with  the  constitution  of  God— 
What  is  the  nature  of  selfishness— Various  modes  of  speech  with  regard  to 
human  depravity-The  exact  point  of  disputes  at  present  agitated  on  this 
subject-Some  appropriate  cause  ofhumau  depravity— Traced  to  the  wil- 
ful perversion,  on  the  part  of  man,  of  God's  constitution. 

Some  votaries  of  reason  and  sighing  sentimentalists  have 
claimed  perfectibility  for  man,  denying  his  depravity,  and 
rejecting  the  direct  influence  which  is  offered  from  God, 
to  render  him  perfect,  even  as  our  Father  which  is  in  Hea- 
ven is  perfect.  With  what  degree  of  truth  such  things  are 
done,  it  may  be  well  to  inquire.  Correct  views,  with  re- 
gard to  the  fact  and  nature  of  human  depravity,  are  indis- 
pensably necessary  to  the  right  understanding  of  the  doc- 
trine of  Regeneration. 

So  far  from  man's  being  the  pure  and  upright  being  that 
needs  no  change,  he  is  described  as  the  enemy  of  God, 
and  as  having  all  his  moral  powers  in  a  characteristic 
and  deranged  exercise.     Mind  and  heart  are  alike  affect- 


240  THE  FACT  AND  GENERAL  NATURE  CHAP.    Xlir, 

ed,  by  Ihe  dreadful  alienation  which  has  taken  place.  Thus 
the  apostle  Paul  in  one  place  describes  the  unrenewed  world 
as  walking  **in  the  vanity  of  their  mind,  having  their  un- 
derstanding darkened,  being  alienated  from  the  life  of  God, 
through  the  ignorance  that  is  in  them,  because  of  the  blind- 
ness of  their  heart:  who,  being  past  feeling,  have  given 
themselves  over  unto  lasciviousness,  to  work  all  uncleanness 
with  greediness,"^  and  in  another  place,  as  ^*being  aliens 
from  the  commonwealth  of  Israel,  and  strangers  from  the 
covenants  of  promise;  having  no  hope^,  and  without  God  in 
the  v/orld.''^ 

In  the  first  chapter  of  the  epistle  to  the  Romans,  there  is 
a  very  full  and  accurate  sketch  of  the  corrupt  state  of  un- 
renewed men,  although  it  is  adapted  to  the  state  of  society 
in  general,  rather  than  to  the  circumstances  and  characteris- 
tics of  individual  corruption;  yet  it  is  manifest,  that  the 
inass  0^  icmxi—ihe  whole  race  is  depraved,  and  that  this 
depravity  is  developed  in  different  individuals,  in  every 
variety  of  corrupt  passions,  actions  and  habits.  '*As  they 
did  not  like  to  retain  God  in  their  knowledge,  God  gave 
them  over  to  a  reprobate  mind,  to  do  those  things  which 
are  not  convenient;  being  filled  with  all  unrighteousness^ 
fornication,  wickedness,  covetousness,  maliciousness;  full 
of  envy,  murder,  debate,  deceit,  malignity;  whisperers, 
backbiters,  haters  of  God,  despiteful,  proud,  boasters,  in- 
ventors of  evil  things,  disobedient  to  parents,  without  un- 
derstanding, covenant  breakers,  without  natural  affection, 
implacable,  unmerciful,  who  knowing  the  judgment  of 
God,  that  they  which  commit  such  things  are  worthy  of 
death,  not  only  do  the  same,  but  have  pleasure  in  them  that 
do  them.""^ 

This  description  of  human  depravity,  is  supposed,  by 
some,  to  refer  to  the  healhen  world,   and  therefore,  it  is 

1.  Eph.  iv.  17—19  %  Eph.  il  12,  3.  Rom.  i.  28,  32. 


CHAP.XIII.  OF  HUMAN   DEPRAVITY,  041 

said,  it  should  be  received  with  considerable  allowance,  when 
applied  to  mankind  as  modified  by  christian  institutions. 
It  is  certain,  however,  that  it  is  as  applicable  to  the  state  of 
society  in  pagan  countries  at  this  day,  as  it  was  in  the  apos- 
tle's to  pagan  Rome — the  proud  mistress  of  the  world.   And 
even  though  the  influenceof  Christianity  may  have  greatly  re- 
strained the  exhibitions  of  human  depravity,  yet  are  they 
rto  be  seen  close  upon  the  footsteps  of  the  church  of  God„ 
All  the  courts  of  justice,  and  all  the  great  principles  upon 
which  investigations  before  them  are  conducted,  are  based 
on  the  fact,  that  man  is  depraved.     His  word  will  not  be 
-believed,  but  he  must  solemnly  asseverate  on  oath.     Nor 
will  the  oath  be  admitted,  when  personal  pecuniar}^  inter- 
ests stand  affected.     These  are  the,  practical  comments  of 
men,  in  their  collective  ivisdo?7i,  on  the  depraved  charac- 
ter of  individual  man. 

And  such  too  is  the  practical  comment  of  men  on  each 
other,  even  when  their  theories  on  the  subject  are  directly- 
opposed  to  it.  What  are  all  the  impeachments  of  motive — • 
assigning  of  false  intentions — suspicions — jealousies,  and 
the  like,  which  are  so  current  in  society,  but  manifestations 
of  the  practical  sense  or  conviction  which  is  entertained  of 
the  universal  depravity  of  man?  The  truth  is,  man  is  a 
fallen  creature,  and  let  him  be  found  where  he  may,  till  he 
is  renewed  by  the  Spirit  of  God,  he  is  under  the  dominion 
of  depraved  affections. 

The  same  apostle  who  has  given  us  such  a  melancholy 
sketch  of  the  moral  character  and  condition  of  the  gentile 
world,  has  also  given  us  a  full  portrait  of  man  by  nature, 
when  situated  under  the  external  influence,  and  enjoying 
the  advantages,  of  a  clear  revelation  of  the  will  of  God.  In 
his  second  chapter  to  the  Romans,  he  proves  tluit  Jews, 
to  whom  had  been  committed  the  oracles  of  God,  and  who 
knew  his  will  distinctly,  were  under  the  same  condemna- 

i.lon  with  the  gentiles;  and  in  the  third  chapter  confirms 

31 


242  fttE  FACT  AND  GENERAL  NATURE  CHAP.    Xiri  = 

his  conclusion,  by  many  passages  taken  from  the  Old  Tes- 
tament scriptures,  asserting  entire  depravit}?^  as  the  univer- 
sal characteristic  of  man,  whether  Jew  or  gentile.  ^*We 
have,"  says  he,  ^*before  proved  both  Jews  and  gentiles, 
that  they  are  all  under  sin.  As  it  is  written,  There  is  none 
righteous,  no,  not  one.  There  is  none  that  understand- 
eth,  there  is  cone  that  seeke\h  after  God.  They  are  all 
gone  out  of  the  way,  they  are  together  become  unprofita- 
ble, there  is  none  that  doeth  good,  no,  not  one.  Their 
throat  is  an  open  sepulchre;  w^ith  their  tongues  they  have 
used  deceit;  the  poison  of  asps  is  under  their  lips;  whose 
mouth  is  full  of  cursing  and  bitterness;  their  feet  are  swift 
to  shed  blood;  destruction  and  misery  are  in  their  ways, 
and  the  w^y  of  peace  have  they  not  known;  there  is  no  fear 
of  God  before  their  eyes.  Now  we  know  that  what  things 
soever  the  law  saith,  it  saith  to  them  who  are  under  the 
law;  that  every  mouth  may  be  stopped,  and  all  the  world 
become  guilty  before  God."^ 

Of  the  fact  of  universal  depravity,  no  man  can  doubt, 
who  admits  the  truth  of  the  sacred  record.  Tiie  thoughts 
of  the  imaginations  of  the  heart  are  evil,  and  that  continu- 
ally. The  aboundings  of  that  evil  have  been  so  great,  at 
different  times,  that  God  has  found  it  necessary  to  come 
down,  in  all  the  terrors  of  his  vengeance,  to  consume  the 
transgressors.  He  swept  the  old  world  with  the  desola- 
ting fury  of  the  deluge.  He  poured  down  lightnings  from 
the  skies,  and  consumed  the  cities  of  the  plain.  Nation  af- 
ter nation  has  he  overthrown,  and  all  their  memorials  have 
been  obliterated  with  them.  Empire  after  empire  has  he 
dashed  to  pieces  like  a  potter's  vessel,  when  their  iniquity 
was  full.  The  history  of  the  world  is  one  unvarying  and 
melancholy  exposition  of  human  depravity. 

Should  any  one  doubt  the  fact,  notwithstanding  all  this 
array  of  proof,  that  men  are  corrupt  beings,  we  present  the 
1.  R'm  iii.  9  IP 


CHAP.   XJII.  OF  MLMAxX  DEPKAVIIY.  043 

following  sketch  of  the  face  of  modern  and  christian  socie- 
ty, as  drawn  by  a  faithful  and  masterly  hand.  *'No  inge- 
nuity on  the  one  hand,  and  no  suffering  on  the  other,  has^  in 
any  country,  been  sufficient  to  overcome  this  propensity, 
and  so  far  to  change  the  character  of  man  as  to  exterminate 
even  a  single  sin.  To  this  head  ought  to  be  referred  all  the 
means  furnished  by  law,  of  safety  to  our  persons  and  our  prop- 
erty; the  bolts,  bars  and  locks  by  which  we  endeavour  to  de- 
fend our  houses  and  their  contents,  our  persons  and  our  fami- 
ilies,  especially  in  the  night,  against  the  inroads  of  theft  and 
violence;  the  notes,  bonds  and  deeds  by  which  we  endeavour 
to  secure  our  contracts,  prevent  the  mischiefs  of  fraud,  and 
compel  dishonesty  to  fulfil  its  engagements;  the  gaols  and 
dungeons,  the  chains  and  galleys,  by  which  we  endeavor  to 
confine  villains  and  prevent  them  from  disturbing  by  their 
crimes  the  peace  of  society;  the  post,  the  pillory  and  the 
gibbet,  by  which  w^e  punish  some  culprits,  and  labour  to  de- 
ter others  from  repeating  their  perpetrations.  All  these 
and  the  like  things  are  gloomy  and  dreadful  proofs  of  the 
corruption  of  the  world  in  which  they  exist.  They  exist 
wherever  men  are  found  of  sufficient  capacity  and  in  proper 
circumstances,  to  attempt  a  regular  opposition  Co  crimes,  a 
continual  preservation  of  peace,  and  a  general  eatablishment 
of  personal  safety.  The  sinfulness,  therefore,  which  tJiey 
intend  to  resist,  is  equally  universal."^ 

A  variety  of  suppositions  have  been  resorted  to,  in  order 
to  account  for  human  depravity.  We  shall  not  pretend  to 
examine  all.  Every  sober  and  diligent  inquirer  will  very 
soon  perceive,  that  the  most  specious  of  them  all,  which  re- 
solves the  whole  into  the  i?ijluence  of  example,  is  utterly 
fallacious.  For  there  are  too  many  melancholy  facts  to 
shew,  that  the  very  worst  specimens  of  human  depravity  are 
found,  precisely  where  the  examples  of  christian  purity  and 

,1.  i.)vviglit*s  Theul.  V.  ),  p.  433, 


244  'J^HE  FACT  AND  GENERAL  NATURE  CHAP.    XTII. 

devotedness  have  shone  with  the  most  brilliant  lustre.  From 
the  bosom  of  the  family  where  God  has  been  honoured,  and 
his  name  most  reverently  adored,  and  all  his  counsels  and 
commands  have  been  received  and  obeyed,  has  issued  the 
yuuth  of  dissipated  habits,  of  wanton  profanity,  and  of 
the  boldest  and  most  shocking  impiety.  And  in  chris- 
tian lands,  travellers  commonly  remark,  that  the  vices  of 
the  vulgar  are  more  appalling  and  degrading,  and  evin- 
cive of  much  greater  depravity,  than  in  pagan  countries, 
where  the  influence  of  christian  example  is  not  felt. 

The  truth  is,  that  the  specimens  of  piety  which  the 
church  furnishes,  have  an  irritating  effect  upon  the  ungodly 
world,  just  as  the  apostle  has  apprised  us  the  law  of  God, 
when  apprehended  in  its  spirituality  and  extent,  had  on  his 
lustful  heart.  Such  is  the  indisputable  fact.  '^'I  have  giv-- 
en  them  thy  word,  and  the  world  hath  hated  them,"^  says 
the  Saviour,  in  reference  to  the  effect  which  evangelical  ex- 
ample and  piety  had  upon  men  of  ungodly  minds.  *'Sin," 
says  the  apostle,  "taking  occasion  by  the  commandment 
wrought  in  me  all  manner  of  concupiscence."^  Now,  why 
should  such  results  flow  from  such  causes?  Why  should  chris- 
tian example  have  a  corrupting  effect?  Upon  the  principle 
of  the  objection,  it  should  have  a  contrar)^  And  it  would 
and  must  have  a  salutary  tendency,  were  not  the  hearts  of 
men  naturally  depraved,  so  that  there  is  nothing  in  unrenew- 
ed man  on  which  such  example  can  operate,  and  to  which  it 
can  appeal  with  success.  The  heart  is  in  the  contrary  direc- 
tion. Men  naturally  and  universally  incline  to  evil.  We 
see  it  in  the  infant,  as  soon  as  it  is  capable  of  knowing  evil. 
Fierce  passions  rage  in  the  little  breast,  and,  as  it  advances, 
its  deportment  verifies  the  observation  of  the  wise  man,  that 
"  the  wicked  are  estranged  from  the  womb;  they  go  astray 
as  soon  as  they  be  born,   speaking  lies."  ' 

1.  John  xvii.  14.  2,  Rom.  vii.  8.  3,  Psalm  Ivill  3, 


CHAP    XIII.  ^^  HUMAN  DEPRAVITY.  045 

'^Foolishness  is  bound  in  the  heart  of  a  child,"^  and  the  life 
is  but  its  development. 

But  what  is  the  nature  of  human  depravity?  The  chris- 
tian church  has  been  agitated  by  diflferent  philosophical 
systems,  which  have  been  adduced  in  illustration  of  scrip- 
tural facts.  System  after  system  has  perished,  like  the 
withering  grass  and  fading  flower,  but  ^Hhe  word  of  God 
shall  stand  forever,"^  and  the  faith  of  the  church  in  the 
fact  of  human  depravity,  remains  unchanged.  The  best 
motives  and  the  worst  designs  have  been  entertained  by- 
philosophical  inquirers  on  this  subject.  Happy  is  it  for 
the  church  that  her  faith  stands  not  in  the  wisdom  of  men. 

Whether  depravity  is  to  be  found  exclusively  in  the  will, 
or  equally  in  all  the  faculties — whether  it  has  its  origin  in  a 
modification  of  our  essential  nature — whetiier  it  is  created 
in  us,  or  derived  by  natural  descent — whether  it  consists  in 
acts  and  exercises,  or  in  something  back  of  them  wliich  lays 
the  foundation  for  them,  in  the  very  nature  of  the  essential 
soul — whether  it  is  som^  deranged  and  inappropriate  exer- 
cise of  our  moral  powers,  and  to  be  referred  to  the  charac- 
ter of  the  controling  objects,  or  of  the  governing  moral 
principle — are  questions  that  have  been  seriously  agitated. 
Some  of  these  may  attract  our  notice  in  another  place.  For 
the  present,  we  confine  our  attention  to  the  last. 

Whether  selfishness  be  the  essence  of  sin,  is,  after  all,  a 
mere  metaphysical  question  the  decision  of  which  does  not 
affect  the  sinner's  consciousness  of  guilt,  Jior  is  necessary  to 
his  conviction.  Assuredl}^,  every  form  and  manifestation 
of  selfishness,  must  be  sin  in  a  guilty  corrupt  creature,  such 
as  man.  The  design  of  the  death  of  Jesus  Christ,  *^vho 
died  for  all''  was,  ^Hhat  they  which  live  should  iiot  hence- 
forth live  unto  themselves;"^  and  He  '^gave  himself  for  us, 
that  he  might  redeem  us  from  r/// iniquity. '""^   No  man  has 

1.   Frov.  xxii.  15.  2.  Isai.  xl.  8. 

o.  2  Cor.  V.  M,  IJ.  4.  Tit.  il.  11 


>046  THE  FACT  AND  GENERAL  NATURE        chAP.    XIII. 

any  proof  that  he  is  recovered  from  the  dominion  of  sin^ 
till  he  finds  his  selfishness  destroyed.  Whatever  he  may 
think^  the  death  of  Christ  has  taken  none  effect  on  him. 
His  selfishness  is  proof  of  entire  depravity. 

The  dominion  of  selfishness  is  deemed,  by  some,  alike 
the  proof  and  essence  of  human  depravity. 

But  here  we  venture  to  ask,  why  is  it?  God  aims  at  His 
own  glory,  and  for  it  all  things  are  and  were  created.  He 
demands  the  homage  of  his  creatures,  and  will  have  every 
knee  bow,  and  every  tongue  confess  to  Him.  We  are  not 
disposed  to  think  that  this  is  sin  in  Him.  And  why  not? 
God  is  holy,  benevolent,  just  and  true;  and  in  seeking  His 
own  glory,  can  never  injure,  or  be  guilty  of  injustice  to 
others.  Were  he  a  capricious,  fickle,  tyrannical  and  ma- 
lignant Being,  such  a  design  in  him — we  speak  it  with  rev- 
erence— would  become  as  morally  wrong  as  it  is  in  us. 
His  seeking  his  own  glory  would  be  apprehended  as  evin- 
cive ot  those  traits  of  character,  which  tend  to  destroy  all 
confidence  in  the  Being  possessing  them,  and  are  destruc- 
tive of  the  peace  and  happiness  of  the  universe.  As  it  is 
now,  however,  we  are  inspired  with  the  most  delightful  con- 
fidence, by  means  of  the  very  circumstance — that  all  things 
are  ordained  and  ordered  for  the  glory  of  God.  The  whole 
difference  would  lie  in  the  nature  or  character  of  God;  not 
in  the  mere  exercise  of  his  volitions. 

In  like  manner  we  may  reason  of  man.  The  mere  cir- 
cumstance of  his  desiring  his  own  happiness,  is  not  in  itself 
necessarily  evincive  of  depravity.  Many  of  the  appeals 
which  God  makes  to  us,  are  based  on  the  assumption,  that 
man  will,  and  may  legitimately  do  so.  But  God  has  sub- 
ordinated our  interests  to  His  glory,  and  has  made  it  in- 
cumbent on  us  to  prosecute  them,  in  entire  and  absolute 
submission  to  His  will.  ^'Whether,  therefore  ye  eat  or 
drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God."^ 
I    3  CoK  X.  .•: 


..x^,>    vTTT  .  OF  HUMAN  DEPRAVITY.  247 

When  we  inquire  into  the  matter  of  fact,  the  melancho- 
ly discovery  is  quickly  made  that  man  is  found  at  war  with 
the  constitution  of  God.      He  substitutes  his  own  selfish  in- 
terests, wishes  and  will,  for  God's,  and  thus  madly  attempts 
to  ascend   Jehovah's  Throne,  and   impiously  disputes  the 
equity  of  His  constitution.     He  is  under  the  all-command- 
ing, and  controling  influence  of  a  purpose  of  rebellion.     It 
may  not  indeed  be  his  conscious  intention  to  resist  the  God 
whose  existence  he  admits,  and  whose  character  he  imper- 
fectly apprehends,  but  in  point  of  fact  there  is  the  feeling 
of  dislike  for,  and  opposition  to,  His  claims,  which  deter- 
mines and  regulates  his  thoughts  and  purposes  and  actions. 
He  seeks  his    gratification    and    happiness,    in   ways  and 
thino-s  directly   at  variance  with  the  requisitions,  and  pro- 
hibitions of  God.      Whenever  the  latter  are  opposed  to  the 
dictates  of  his  selfishness,   they  must  give  way,  and  thus 
God  Himself  must  be  subordinated  to  his  will.      It  is  this 
subjection    of    man's     feelings,    purposes,    affections, 
thoughts,  desires  and  acts,  to  his  selfishness,  that  consti- 
tutes the  depravity  of  his  nature.     Every  act  and  emo- 
tion, evincive  of  it  is  sin. 

By  selfishness  we  do  not  understand  the  instinctive  de- 
sire of  the  man  after  happiness.      God  has  ordained  it,  that 
by  the  mere  impulse  of  instinct,  we  have   respect  to  our 
well-being.     It  is  the  law  of  self  preservation,  enstamped 
on  the  universal  creation.     .Some  have  seen  fit  to  denomi- 
nate it  self-love,  and  others  diff'erently.     We  are  not  tena- 
cious of  terms.     It  is  the  fact  of  which  we  are  in  quest;  and 
leaving  disputed   and  ambiguous  phrases  out  of  view,  we 
presume  our  readers  will  generally  admit,  that  the  mere 
longing  of  the  soul  after  bliss,  when  it  does  not  fix  on  any 
specific  or  forbidden    and   dangerous   objects,  is  no   more 
si?7ful  in  itself,  than  is  our  mere  craving  of  food,  when  we 
think  not  to  gratify  it,   by   appropriating  to  our  use  any 
iioisonous  or  other  substance.    ^'There  are  certain  character- 


248  THE  FACT  AND  GENERAL  NATURE      cHAP.  XIII. 

istics  of  human  nature,"  says  Dr.  Dwight,  "which  consid- 
ered by  themselves,  are  innocent.  Such  are  hunger,  thirst, 
the  fear  of  suffering  and  the  desire  of  hoppiness;  together 
with  seT^ral  others."  *'The  desire  of  happiness,  and  the 
fear  of  suffering,  are  inseparable  from  the  rational  and  even 
the  percipient  nature."^  The  desire  of  happiness,  consid- 
ered abstractly  from  every  object  on  which  it  may  be  al- 
lowed to  terminate,  is. not  in  itself  sinful;  nor  is  it  neces- 
saril}^  selfishness.  It  is  in  letting  this  instinctive  desire  ter- 
minate on,  and  impel  us  to  the  choice  and  pursuit  of,  any 
thing  improper  and  inconsistent  with  the  will  of  God,  that 
we  are  to  discover  the  proof  and  workings  of  our  own  de- 
pravity. 

The  impelling  and  controling  influence  of  this   desire,  as 
it  terminates  Oii  sinful  objects  and  becomes  the  merest  sel- 
fishness, has  been  variously  designated,  and  its  origin  refer- 
red to  various  efficient  causes.     By  some  it  has  been  called 
^he  bias  of  our  nature,  and  by  others  the  inclination  of 
the  heart,  the  temper  of  the  mind,  2i  principle,  the  dispo- 
sition, the  tendency,  the  habit,  the  propensity  of  the 
soul.^  Much  of  the  dispute  which  agitates  the   christian 
community  on  this  subject,  v/e  think  will  be  found  to  grow 
out  of  different  ideas,  attached  to  such  very  vague  and  indefi- 
nite expressions.   They  are  manifestly  all  analogical  expres- 
sions, and  therefore  ought  to  be  employed  with  great  cau- 
tion, and,  as  far  as  practicable,  with  great  precision.      One 
man  understands  by  disposition,  something  laid  in  the  very 
structure  of  the   soul  or  constitution  of  our  being,  which 
possesses,  anterior  to  all  acts  and  exercises,  efficient  jjoiv- 
er  to  secure  and  produce  acts  and  exercises  of  a  particular 
character;  and  accordingly  he  employs  such  loose  metaphors 
as  the  source,  the  fountain,  &c.  when  speaking  of  moral  ac- 
tions.    Another  understands,  by  it,  an  immanent  choice, 
the ^;^.re*i  purpose  or  preference,  d^  permanent  st?te  of  mind, 

i.    Dr.  T)\vig-:.t'.sThc-o],  vol  i.  p.  402. 


CHAP.   XIII.  OF  HUMAN  DEPUAVn  V.  249 

which  results,  according  to  the  very  laws  hy  which  God 
governs  the  mind,  from  the  first  decisive  act  of  the  will, 
denying  that  there  is  any  thing  in  the  essence  or  constitu- 
tional properties,  or  nature  of  the  human  soul,  apart  from 
its  established  modes  of  action,  which  possesses  efficient 
power  to  secure  acts  of  depravity. 

Here  lies  the  main  ground  of  dispute,  as  we  suppose;  and 
it  is  one  of  such  a  very  serious  nature,  as  to  require  the  mi- 
Kutest  and  most  interested  attention.  For  it  inyolvQS  the 
character  of  God,  and  the  responsibilities  of  man,  and  that 
most  vitally.  It  will  not  do  to  dismiss  the  subject  with  a  cry 
of  philosophy  or  metaphysics,  and  retreat  into  the  refuges 
of  ignorance.  A  vain  and  false  piiilosophy  m.ay  be  ingraft- 
ed on  the  facts  of  revelation,  and  some  may  find  it  difficult 
accurately  to  discriminate  between  them.  Where  men  have 
identified  their  philosohy  with  the  facts  of  scripture,  and  are 
unable  or  averse  to  discriminate,  it  is  as  natural  as  it  is  com- 
mon, to  denounce  the  rejection  of  the  former,  and  raise  the 
cry  of  metaphysics,  philosophy,  when,  in  truth,  it  is  but 
an  effort  to  separate  what  have  been  improperly  united. 
That  there  is  some  appropriate  cause  of  human  depravity, 
all  admit. 

0[  the  precise  nature  of  tliis,  it  is  obvious  that  we  must 
be  ignorant,  as  we  are  of  all  causes  whatever.  This  is  not, 
>in  itself  however  a  suiiicient  reason  for  our  denying  that 
there  is,  or  may  be  such  a  thing.  When  we  see  effects 
uniformly  resulting,  we  attribute  them  to  the  influence 
and  operation  of  some  efficient  agency.  We  begin  with 
God  Himself,  and  apprehend  His  divine  agency  as  the 
prime  cause,  and  thence  proceed,  through  all  the  different 
uniform  phenonema,  or  results  arising,  which  fall  under 
our  observation,  apprehending  some  immediate  efficient 
agency,  which  remains  uniformly  the  same.  This  we  call 
by  various  names,  sometimes  a  law,  sometimes  a  constitW' 

32 


250  '11^^  FACT  AND  GENERAL  NATURE     ciIAP.  XIII. 

tion  of  God,  sometimes  di  principle: — It  is  indeed  of  little 
consequence  which. 

We  find  the  human  mind,  in  its  exercise,  following  cer- 
tain general  regular  modes  of  action.  Tiioughts  rise  spon- 
taneously there,  according  to  certain  laws  of  association. 
We  cannot  prevent  our  minds  from  being  thus  affected 
though  we  may  counteract  the  impressions,  which  thoughts 
arising,  may  make  upon  us.  Now  we  may  call  this  fea- 
ture of  our  nature,  a  law  or  constitution  of  God,  or  what 
we  please;  still  we  cannot  doubt,  that  there  is  something 
which'has  determined  and  established  these  modes  of  action. 
God  created  the  human  mind,  and  in  the  first  instance  adap- 
ted it  to  specific  modes  of  action.  These  are  the  laws 
by  which  He  governs  mind.  He  gave  us  the  power  of 
thinking  and  feeling  and  acting  as  we  do.  Ou7'  modes  of 
thought  are  not  those  of  angelic  minds.  Shall  we  say,  that 
there  is  no  appropriate  cause  of  this  difference.''  that  there 
is  no  law,  or  reason,  why  the  mind  should  act  in  particu- 
lar modes?  In  other  matters  we  will  not  consent  thus  to 
act:  nor  is  it  proper  to  dosohere.  Wherever  we  discover 
uniform  results— a  series  of  correspondent  actions,  all  stan- 
ding in  the  same  relation  to  one  specific  substance,  we 
insensibly  assume  the  existence  of  some  unvarying 
cause. 

We  see  the  phenomena  of  attraction,for  example,  in  pon- 
derous bodies,  and  attribute  them  to  gravitation,  as  their 
immediate  cause.  Is  there  no  such  thing?  Who  would 
believe  the  metaphysician  that  would  tell  us  so?  Soms 
power  is  apprehended  by  us,  almost  instinctively.  This, 
power,  we  have  already  seen  is  the  agency  of  God  Him- 
self into  which  all  our  inquiries  on  this  subject,  ultimately 
conduct  us.  If  in  the  operations  of  mind,  or  its  modes  of 
actioft,  we  are  led  to  the  same  result,  what  then?  We  ars 
not  at  all  startled  by  it;  but,  on  the  contrary,  disposed  more 
to  admire  and  adore  the  every-where  present  and  operative 


/' 


CHAP.   XIII.  f>F  HUMAN  DEPRAVITY.  251 

Supreme.  His  agency  in  our  minds  supporting  and  invig* 
orating  them  for  their  appropriate  action,  we  will  not  pre- 
tend to  scrutinize, — no  more  than  we  will  His  'agencv  in 
the  action  of  one  material  substance  on  another.  But  that 
there  is  some  sustaining  and  suppoi^ting  agency  of  God 
in  the  human  mind,  by  virtue  of  which  it  performs  certain 
actions,  according  as  He  has  been  pleased  in  His  sovereign- 
ty to  ordain,  we  cannot  deny.  The  varied  modes  of  that 
agency,  we  appropriately  call  the  laws  of  mind;  and  when 
its  operations  are  conducted,  in  accordance  with  the  mu- 
tual dependence  and  subservience  of  those  laws,  there  is  an 
harmonious  action,  as  indicative  of  purity,  as  productive  of 
felicity: — Just  as  the  operations  of  nature,  following  with- 
out perversion  or  distortion,  the  laws  which  God  has  or- 
dained, exhibit  the  excellence  of  the  divine  constitutions. 

We  admit  that  the  parallel  is  not  complete,  and  that  there 
is  this  essential  difference  between  the  agency  of  God  in 
sustaining  mind  and  matter,  that,  in  the  former  instance, 
there  is  a  power  of  voluntary  action,  which,  it  is  re- 
quired shall  be  exerted  in  accordance  with  the  divine  will. 
We  are  aware,  also,  that  it  may  be  objected,  according  to 
the  view^s  just  expressed,  that  human  volitions  themselves, 
are  as  much  the  result  of  a  divine  agency,  as  other  mental 
acts.  But  we  are  persuaded  that  the  objection  originates 
in  a  misapprehension  of  the  nature  of  that  divine  agency, 
which  is  conceded  in  the  operations  of  created  mind. 

It  is  not  such  an  agency  as  to  make  the  act,  distinctly 
and  exclusively  the  act  of  God;  but  such  a  sustaining,  and 
uniformly  co-operating  agency,  according  to  certain  estab- 
lished modes  of  thought,  as  gives  energy  to  the  voluntary 
being,  but  at  tlie  same  time,  does  not  affect  or  destroy  the 
voluntariness  of  his  acts,  nor  immediately  originate  them. 
Thus,  for  example — itis  a  mental  act  to  attend — the  mind 
possesses  a  power  to  bring  its  thoughts  to  bear  and  fix 
tliemseives  on  a  particular  subject:  that  is,  God  co-operate's 


252'      'I'HE  TACT  AND  GENERAL  NATURE  cHAP.  XIII. 

by  His  sustaining  agency,  while  the  mind  acts.  It  is 
ani&ther  mental  act  to  perceive  or  take  up  an  idea  of 
that  which  is  presented  to  the  consideration  of  the 
mind; — it  is  a  third  to  compare  together  different  ob- 
jects, and  different  ideas,  so  as  to  elicit  some  result  or  con- 
clusion, or  make  a  selection  and  choice  from  among  them, 
not  to  mention  others.  Now  Wiq  power  of  created  minds 
to  do  these  things,  is  resolvable  only  into  the  concurring 
co-operating,  or  supporting  and  sustaining  agency  of  God. 
This  ao-ency  is  uniform,  and  entirely  irrespective  of  the  ob- 
jects that  present  themselves  or  the  moral  character  of  the 
acts. 

But  man  is  not  only  capacitated  for  certain  mental  acts, 
but  also,  for  being  impressed  or  affected  from  various  sources 
and  by   various  means,  and  in   a  great  variety  of  modes, 
which   impressions  or  affections  have  an  exciting  and  im- 
pelling influence  on  the  mind.      Thus,  if  a  man  is  affected 
with  a  love  of  moral   excellence,  or  a  desire  for  the  glory 
of  God,  the  current  of  his  thoughts  will  take   a  correspon- 
dent course.      His   mind  will   act  itself  in  all  the  varied 
modes  of  thought  in  attending  to,  perceiving,   comparing, 
and  choosing  those  objects  and  ideas,  that  are  holy  and  con- 
ducive to  the  glorification  of  God.      On  the  contrary,  if  he 
is  affected  with   a  love  of  sin,  and  a  desire  to  proinote  his 
selfish  interest  and  glory,  the  whole  current  of  the  thoughts 
will  be  turbid  and  impure.      The   different  capacities  and 
powers  of  the  man  will  be   exercised   on   objects,  and  in 
ways,   quite  foreign  from  the   design  of  God  in  his  crea- 
tion, and  made  knovv'n  to  him  in  His  law,  and  cannot  fail 
to  present  a  melancholy  specimen  of  moral   derangement, 
that  is,  in  other  words,  in  all  the  established  modes  of  ac- 
tion, through  which  God  imparts  His  energy  in  supporting 
the  mind  of  man, man  will  be  found,  as  the  immediate  ori- 
ginator of  his  own  acts,  to  be  perverting  the   constitution 
of  God.  and    acting   altogether    inappropriate    to  the,  great 


CHAP.  XIII.  OF  lU'MAN  DEPRAVITY.  053 

design  for  which  he  was  created,   making   God  to  serve 
ivith  his  sins. 

Such  is  actually  the  exhibition  which  every  unrenewed 
man  makes.  He  acts  under  the  influence  of  aversion  from 
God,  of  hatred  of  holiness,  and  of  love  of  sin.  The  current 
of  his  thoughts,  the  words  of  his  mouth,  the  feelings  of  his 
heart,  as  well  as  the  deeds  of  his  life,  all  shew  that  there  is 
no  friendly  and  cherished  intercouse  between  God  and  his 
soul.  *^The  fool  hath  said  in  his  heart,  there  is  no  God, — 
God  is  not  in  all  his  thoughts."^  ''The  carnal  mind  is  en- 
mity against  God,  for  it  is  not  subject  to  the  law  of  God, 
niether  indeed  can  be."^  Here  lies  the  proof  and  essence 
of  human  depravity.  There  is  a  deranged  action  of  all  the 
moral  powers  in  man — they  are  all  under  the  dominion  of 
an  absorbing  selfishness,  which  has  consigned  God  and  His 
claims  to  forgetfulness  and  contempt.  *'The  wicked, 
through  the  pride  of  his  countenance,  will  not  seek  af- 
ter God — God  is  not  in  all  his  thoughts. '^^  Oh  wretched, 
frightful  state  of  human  debasement! 

1.  Psalm  xiv.  1.  2.  Rom.  viii.  7.  3.  Psalm  x.  4. 


CHAPTER  XIV. 


GOD  IS  ^"OT  THE  AUTHOR  OF  SI¥. 


Ax  Inquiry  vvlutaer  God  is  the  author  ofsln — Influence  of  theoretical  prin- 
ciples on  human  belief — Should  be  carefully  resisted  when  conflicting 
with  plain  scriptural  statements  of  fact — Scriptural  account  of  the  nature 
of  sin  and  testimony  as  to  its  immediate  origin — Some  agency  on  the 
part  of  God,  in  the  sinful  conduct  of  men  admitted — Infidel  objection 
against  the  purit}'^  of  God  from  His  permitting  men  to  sin — The  possibility 
of  sin  incidental  to  the  giving  of  a  law  does  not  imply  it  must  actually  ex- 
ist— Fearful  results  that  may  transpire  in  the  Government  of  a  Being  who 
cannot  prevent  sin — The  injurious  implications  to  which  the  admission 
subjects  God — Some  suggestions  as  to  God's  permitting  sin — The  rich 
array  of  motive  to  induce  obedience  thrown  around  man — Sin  a.n  occasioii 
for  amazing  revelations  as  to  the  divine  character — And  of  thus  multiply- 
ing motives  of  obedience — This  does  not  imply  that  it  is  the  necessary 
means  of  the  greatest  good — No  impeachment  of  the  purity  of  God  for 
His  agency  in  sustaining  and  supporting  the  sinner. 

Whether  God  is  the  author  of  sin,  is  a  question,  often  ask- 
ed, by  those  whose  views  of  the  divine  nature  and  excellence, 
it  might  have  been  supposed,  would  have  effectually  guarded 
against  even  a  momentary  doubt  or  suspicion  on  the  subject- 
But,  it  is  by  no  means  uncommon,  for  theoretical  and  philo- 
sophical principles,  to  be  so  pertinaciously  and  zealously  ad- 
vocated, as  to  blind  their  votaries,  and  engender  notions  at 
war  with  the  plainest  revelations  of  the  word  of  God.  "God 
is  light,  and  in  Him  there  is  no  darkness  atall.  If  we  say  that 
vs-c  have  fellowship  with  Him,  and  walk  in  darkness,  wc  lie, 


CHAP.  XIV.  ^^^^   IS  NOT  THE  AUTHOR  OF  SIX.        255 

and  do  not  the  truth. ^'^  It  is  utterly  impossible,  ihd^t 
a  Beino;  of  infinite  and  spotless  holiness,  should  in  any 
way,  be  the  author  o/ rebellion  against  His  own  right- 
eous and  equitable  sway.  The  idea  indeed  has  been  en- 
tertained, and  it  is  one  which  the  unrenewed  and  depraved 
heart,  secretly  cherishes,  and  tries  to  believe. 

But  human  conscionsness  resists  all  theory,  and  every 
man,  till  blinded  by  his  prejudices  and  false  reasonings,  is 
practically  convinced,  that  he  himself  is  the  immediate  au- 
thor of  his  own  voluntary  acts  of  disobedience.  We  say 
voluntary  acts  of  disobedience,  for  this  is  the  idea  which  the 
scriptural  account  of  its  nature  gives  us  of  sin.  "Sin  is 
not  imputed  where  there  is  no  law."  ^  "Where  no  law  is, 
there  is  no  transgression."^  The  violation,  in  tliought,  in 
word,  or  in  deed,  either  by  acts  or  refusing  to  act,  of  any 
precept  of  God,  is  sin.  This  is  the  uniform  view  which 
the  scriptures  give  us  of  its  nature;  and,  at  the  same  time, 
they  as  uniformly  teach  what  human  consciousness  every 
day  and  hour  confirms,  that  we  are  ourselves  the  imme- 
diate^ efficient  authors  of  our  own  volitions.  God  does 
not  by  any  creative  or  direct  positive  efficiency  produce 
them,  for  then  would  He  be  the  guilty  cause  of  all  rebel- 
lion against  Himself. 

Such  as  are  bold  in  their  rebellion,  and  devoted  in  their 
attachment  to  sinful  pleasures  and  pursuits,  liave  not  hesi- 
tated to  lay  tlie  blame  of  their  sins  on  God.  But  there 
sounds  forth  from  tlie  very  mouth  of  God  Himself,  this 
solemn  and  adm.onitory  word,  charging  man  with  the  wil- 
ful perversion  of  His  established  constitution  and  modes 
of  agency.  "Tiiese  things  hast  thou  done,  and  I  kept  si- 
lence. Thou  thoughtest  that  I  was  aUogetlier  such  an  one 
as  thyself,  but  I  will  reprove  thee."'*  "Thou  hast  made 
Me  to  serve  with  thy  sins,  thou  hast  wearied  me  with  thine 

1.  1  John  1.  5,  6,  ?-,.  Kom.  iv.  15. 

2.  Horn.  V.  1.;,  4.   Psalm  1.  '21. 


256  GOD  IS  NOT  THE  CHAP.    XIV. 

iniquities."^  Nor  will  any  one,  who  has  right  apprehen- 
sions of  the  divine  excellence,  and  whose  heart  entertains 
the  least  feeling  of  approbation  or  respect  for  God,  allow  it 
even  to  be  insinuated,  that  He  can  be  the  author  of  sin. 
'*Let  no  man  say  when  he  is  tempted,  lam  tempted  of  God: 
for  God  cannot  be  tempted  with  evil,  neither  tempteth  He 
any  man.  But  every  man  is  tempted,  when  he  is  drawn 
away  with  his  own  lust  and  enticed.  Then,  when  lust 
hath  conceived,  it  bringeth  forth  sin,  and  sin  when  it  is 
finished  bringeth  forth  death. "^ 

When  it  is  said  that  "God  did  tempt  Abraham,'"^  it  is  ob- 
vious the  inspired  writer  meant  only  to  sa)^,  that  God  made 
trial  of  him^  having,  by  the  arrangements  of  His  provi- 
dence, the  words  of  His  promise,  and  the  precepts  of  His 
mouth,  put  the  faith  of  Abraham  to  a  very  severe  test.  But, 
in  all  this,  God  was  not  the  author  of  sin;  nor  did  He  solicit 
Abraham  to  sin;  so  that,  the  apostle  James'  word  does  not, 
in  the  least  respect,  conflict  with  other  testimonies  of  the 
sacred  scripture  ;  while,  it  does,  most  amply  and  satisfac- 
torily repel  the  charge,  and  vindicate  the  character  of  God 
from  the  aspersions  of  those  who  would  teach,  that  He  is 
the  author  of  sin.  *'Shall  the  throne  of  iniquity  have  fel- 
lowship with  Thee?''"*  These,  and  such  like  testimonies, 
ought  to  sway  our  faith .^  so  that,  whatever  philosophical 
principles  would  lead  us  to  a  result  so  entirely  inconsistent 
with  them,  we  ought  at  once  to  discard  them  as  false  and 
dangerous  guides. 

Such  a  result  however,  we  do  not  apprehend,  can  be  le- 
gitimately deduced  from  the  principles  advanced  in  the 
former  chapter,  with  regard  to  the  agency  of  God.  It  is 
not  to  be  questioned,  that  while  the  scriptures  vindicate 
the  character  of  God,  and  will  not  for  a  moment,  admit  the 
idea  that  He  is  the  author  of  sin,  they  nevertheless  attribute  to 

1.  Isaiah  xllii.  24  2.  James  v.  13 — IS. 

'  3.   Gen.  xxii.  1.  4.  Psalm,  xciv.  20. 


CHAP.   XIV.  AUTHOR  OF  SIN.  257 

Him,  some  agency  in  relation  to  It.  ^^Shall  there  be  evil  in 
the  city,  and  the  Lord  hath  not  done  it?''^  asks  God  by  the 
moutii  of  the  prophet,  which,  although  it  may  be  under- 
stood of  physical  evil,  yet,  as  such  evil  is  often  brought 
about  througli  tlie  sins  of  men,  there  Is  so ??ie  agency  of  God 
in  tlie  matter. 

Moreover,  that  tlie  counsel  or  will  of  God,  takes  cogjii- 
zance  of  sinful  acts,  that  will  hereafter  he  done  by  men, 
and  that,  long  before  the  events,  or  even  the  agents  had 
any  being,  cannot  be  denied.  In  proof  of  this,  are  those 
predictions,  which  regard  the  guilty  conduct  of  men.  We 
select  the  instance  of  Joseph's  being  sold  by  his  brethren, 
and  the  accompanying  and  consequent  transactions.  ^*As 
for  you,  ye  meant  it  for  evil,  but  God  meant  it  for  good, 
to  save  much  people  alive,  as  it  is  this  day."^  Another, 
yet  more  decisive,  and  marked  instance,  is  that  of  the  cru- 
cifixion and  death  of  our  Lord  and  Saviour  Jesus  Christ.  It 
was,  without  doubt,  the  purpose  of  God,  that  His  Son 
should  die  a  cursed  death,  and  yet,  that  purpose  was  effec- 
ted through  the  guilty  agency  of  men.  *'Him  being  de- 
livered according  to  the  determinate  counsel  and  fore- 
knowledge of  God ^  have  ?/c  taken  and  with  Zi;/c/j:<?r/ hands 
have  crucified  and  slain. "^  ''For  of  a  truth,  both  Herod 
and  Pontius  Pilate  were  gathered  together,  to  do  whatsoev- 
er Thy  (God's)  hand  and  Thy  counsel  determined  before 
to  be  done."^  It  cannot  be  denied,  that  in  bringing  about 
the  same  event,  God  and  man,  respectively,  have  had  their 
purposes  and  agency.  Tho  purpose,  however,  is  very"  dif- 
ferent, in  the  mind  of  God  from  what  it  is  in  the  mind  of 
theguilty  perpetrator.  It  does  not  necessarily  imply  mor- 
al turpitude  in  the  former,  but  it  does  in  the  latter.  Man 
means  his  own  selfish  gratification,  and  at  tlie  expense,  and 
to  the  injury  oft-times  of  others.      But  God  has  designs  of 

~1.   Amos  iii.  6.  2.  Gen.  1.  20. 

3.  Actsi.  23.  4.  Actslv.  27.28. 


;25S  «^'*>1>  I"^  NOT  THE  CHAP.  XIV. 

benevolence,  and  so- orders  and  over-rules  all,  as  to  bring 
about  a  greater  good.  Such  are  the  daily  developments 
of  His  providence. 

This  idea  may  be  carried  to  the  utmost  extent,  and  it 
furnishes  a  satisfactory  answer  to  the  carj^sing,  cavilling  ob- 
jections of  the  infidel,  v/ho  thinks,  and  alleges,  that  if  God 
could  have  prevented  men  from  sinning,  it  necessarily  im-. 
plies  some  moral  turpitude  in  Hirn,  to  permit  them  to  do 
so.  That  they  do  sin,  is  not  to  be  denied.  Nor  will  it  be 
disputed,  save  by  some  raving  Atheist,  who  has  lost  the 
power  of  discerning  between  right  and  wrong.  Now  sup- 
pose, to  shield  his  reputation  from  the  infidel  slander,  we 
admit  that  God  could  not  prevent  men  from  sin,  is  there 
anv  thing  gained  in  this  respect  by  the  admission?  For  we 
may  ask  ^vith  unanswerable  pertinency  and  point,  can  he 
then  subdue  or  control  it  ?  It  is  m.uch  easier  among  men 
io prevent  crime,  than  to  reform  the  criminal.  Assured- 
ly, if  God  could  not  have  prevented  sin,  we  cannot  confi- 
dently expect  that  ever  sin  vv^ill  be  subdued,  and  nothing 
presents  itself  to  our  view,  but  dread  uncertainty  in  this 
matter,  or  a  dark  and  dismal  prospect  of  eternal  scenes  of 
rebellion  and  revolt  in  the  government  of  God. 

lihc possibility  of  sin  being  committed  by  moral  beingSy 
must  be  admitted  to  be  incidental  in  the  nature  of  things  to 
the  giving  of  a  lav/,  designed  to  regulate  their  voluntary 
conduct.  '*Where  no  lav/  is,  there  is  no  transgression," 
nor  can  there  be.  But  the  actual  existence  of  sin  is  a  very 
different  matter.  It  does  not  follow  that  because  it  is  inci- 
dental^ therefore  it  must  exist.  Whether  voluntary  be- 
ings shall  not  be  allowed  to  sin;  i.  e.  whether  there  shall 
be  such  a  powerful  array  of  motive,  and  such  an  influence 
thiH)wn  around  them  at  all  times,  and  all  circumstances 
of  temptation  be  so  carefully  prevented  from  arising,  as 
that  they  shall  always  choose  to  obe)^,  is  a  question,  which 
we  think  it  would  be  presumptuous  in  us  to  resolve  in  any 


CHAP.   XIV.  AUTHOR  OF  SIX.  '  259 

other  way,  than  as  God  Himself  has  been  pleased  to  do. 
Some  voluntary  beings  have  persevered  in  their  obedience, 
and  kept  their  first  estate.  Others  have  sinned  and  fallen. 
If  God  had  determined  to  prevent  the  latter,  who  will  say 
that  He  had  not  sufficient  skill  and  power  to  do  so?  Ad- 
mitting that  He  had,  we  cannot  see  that  He  was  under  any 
obligations  of  benevolence  to  do  so:  but  denying  that  He 
had  fills  us  with  dread  forebodings,  as  to  the  final  issues 
of  His  government. 

Of  the  apostacy  and  fall  of  two  orders  of  intelligent  crea- 
tures, we  have  knowledge;  and  one  seduced  the  other. 
Shall  this  thing  spread?  Shall  the  contagion  of  rebellious 
example  extend  itself  to  other  worlds,  and  decoy  from  their 
allegiance  the  happy  innocents,  that  now  adore  and  love? 
Or  shall  the  new  orders  of  creatures,  which  God,  in  the 
plenitude  of  His  wisdom  and  benevolence,  may  see  fit  to 
create,  fall  from  their  steadfastness  and  felicity,  and  the 
mighty  empire  of  Jehovah  become  a  vast  amphitheatre  of 
woy?  Wmo  can  contemplate  such  an  idea  with  composure? 
It  is  shocking  to  all  the  sensihilities  of  the  heart!  And 
yet,  if  God  cannot  prevent  sin,  what  security  have  we, 
that  eternity  shall  not  be  one  frightful  series  of  rebellion, 
and  that  world  after  world  shall  not,  like  this  wretched 
earth  of  ours,  become  the  theatre  of  crime,  requiring  floods 
and  flames,  and  even  the  very  annihilating  efforts  of  Om- 
nipotence, to  stay  the  progress  of  revolt? 

If,  in  this  way,  we  seek  to  defend  the  divine  character 
from  the  malignant  aspersions  and  insinuations  of  infideli- 
ty, do  we  not  impeach  it  in  others?  Our  confidence  in  the 
government  of  God  will  be  destroyed,  and  we  may  as  read- 
ily repose  in  the  lofty  professions  of  some  rebellious  prince, 
that  rears  the  standard  of  revolt,  and  anticipate  success  in 
resisting  the  commands  and  counsels  of  Jehovah,  as  in  the 
declarations  of  a  God  that  cannot  so  administer  his  govern- 
ment as  to  prevent  rebellion.     The  vr-ry  admission  implies? 


Ofjo  (,()D  TS  NOT  THE  iHAP.    XIV. 

an  imbecility  or  imperfection  of  character,  or  paucity  of  re- 
sources, which  might  tempt  to  rebellionj  or  at  least  inspire 
distrust.  But  no  such  admission  is  necessary.  The  vin- 
dication of  the  moral  character  of  God  requires  it  not.  For 
there  is  a  view  which  can  be  given  of  the  whole  subject, 
calculated  to  exalt  both  the  divine  chiiracter  and  govern- 
ment. If  He  can,  as  He  will,  without  doing  vio- 
lence to  the  voluntary  agency  of  man,  subdue  his  rebellious 
heart — if  he  has  so  adapted  the  miotives  and  inducements 
to  subordination  and  submission,  as  to  reach,  effectively, 
the  hearts  of  his  enemies,  how.  much  more  easily  might  He, 
in  the  first  instance,  have  so  established  the  principles  of 
liis  government,  and  adjusted  its  administration,  as  to 
have  prevented  revolt  among  innocent  creatures?  JMust 
we  believe  that  this  was  impossible? 

But  if  God  could  have  prevented  sin,  liow  comes  it,  it 
Vv^ill  be  quickl}^  asked,  that  a  Be'ng  of  boundless  benevo- 
lence, who  delights  not  in  the  misery  of  his  creatures, 
and  of  infinite  holiness,  who  abhors  all  workers  of  iniquity, 
should  have  allowed  it  to  gain  entrance,  and  to  spread  such 
wretchedness  among  his  creatures?  In  reply  to  this  inqui- 
ry, we  remark,  that  the  government  of  mind  is  essentially 
clifferent  from  that  of  matter.  To  moral  agents,  God  has 
been  pleased  to  grant  the  power  of  discerning  between 
right  and  wrong,  and  to  choose  and  act,  according  as  their 
minds  and  hearts  shall  be  determined  and  affected  by  con- 
siderations and  motives  presented.  Such  is  his  divine  con- 
stitution. S.ich  power  is  essential  to  moral  agency.  Hu- 
man beings  are  moral  agents.  To  act  for  them,  or  io  force, 
them  to  act  against  their  will,  would  be  contrary  to  His 
own  infinitely  wise  and  sovereign  constitution.  All  that 
is  necessary  to  vindic:ite  the  divine  purity  in  this  niatter, 
is,  to  shew  tliat  he  has  presented  in  the  universe  around,  in 
the  circumstances  and  condition  of  man's  being,  and  in  the 
provir?ion«  of  his  moral  government,  a  sufficient  array  of 


CHAP.   XIV.  AUTHOR  OF  SIN.  261 

materiel  for  motives  and  inducements  to  obedience.  Who 
can  doubt  this,  that  will,  for  one  moment,  allow  his  mind 
to  contemplate  the  richness,  vastness,  wisdom  and  benevo- 
lence of  the  Almighty  INIaker  of  heaven  and  earth? 

Throughout  the  whole  of  animated  and  vegetable  nature, 
we  may  range  with  delight,  admiring  and  adoring  the 
%visdom  and  goodness  of  God,  wdio  has  made  all,  and 
adapted  them  to  the  purposes  of  human  comfort  and  fe- 
licity. Nor  is  inanimate  nature  silent  in  the  praise  of  the 
Most  High.  Every  wdiere  and  in  every  thing,  we  may 
see  reflected  the  sparkling  glories  of  His  wisdom  and  good- 
ness and  might.  And  as  it  regards  the  law  which  He  has  giv- 
en to  regulate  our  hearts  and  lives,  it  is  wondrously  adapt- 
ed to  the  nature  and  circumstances  of  man,  in  all  his  varied 
interests  and  relations.  The  observance  of  its  precepts  is 
conducive  to  felicity.  The  violation  of  them  is  productive 
of  misery.  '^The  law  is  holy,  and  the  commandment  is  ho- 
ly, just  and  good,"^  ^'The  law  of  the  Lord  is  perfect,  con- 
verting the  soul;  the  testimony  of  the  Lord  is  sure,  mak- 
ing wise  the  simple.  The  statutes  of  the  Lord  are  right, 
rejoicing  the  heart;  the  commandment  of  the  Lord  is  pure, 
enlightening  the  eyes;  the  fear  of  the  Lord  is  clean,  en- 
during forever;  the  judgments  of  the  Lord  are  true,  and 
righteous  altogether.  More  to  be  desired  are  they  than 
gold;  yea,  thaii  much  fine  gold;  sweeter  also  than  honey 
and  the  honey  comb.  Moreover,  by  them  is  thy  servant 
w^arned;  and  in  keeping  of  them  there  is  great  reward. ^'^ 

These  things  are  not  mere  speculations,  but  matters  of 
fact,  continually  proved  and  illustrated  before  our  eyes. 
"The  wicked  are  like  the  troubled  sea,  when  it  cannot  rest; 
whose  waters  cast  up  mire  and  dirt.  There  is  no  peace, 
&aith  my  God,  to  the  wicked.'"    '*Evil  pursueth  sinners. ''"* 

1.  Rom.  vii.  12.  3.  Isal.  h'li.  30—31. 

2    Psl.  xix.  r— n.  4.  Prov, 


^62  <''>^>  '^  ^^>'"    ''i^K  CHAP.    Xix:. 

No  one  can  have  lived  long  in  the  world,  or  looked  care- 
fully on  the  conduct  of  divine  providence,  without  having 
found,  that  just  as  men  depart  from  the  commandments  of 
God,  do  they  involve  themselves  in  misery.  '*Woe  to  the 
wicked,  it  shall  be  ill  with  him  ;  for  the  reward  of  his  hands 
shall  be  given  him.'^^  Here,  then,  is  an  ample  array  of 
motive  to  induce  obedience.  But  all  this  has  been  exceed- 
ed— infinitely  exceeded,  by  the  displays  of  mercy  and 
grace,  of  righteousness  and  truth,  through  Jesus  Christ. 

It  would  seem  that  to  innocent  beings,  a  much  more  lim- 
ited development  of  the  excellencies  of  the  divine  charac- 
ter lias  been  made,  than  is  through  the  plan  of  redemption, 
as  devised  by  inliiiite  wisdom,  and  executed  through  Jesus 
Christ.  The  angels  of  heaven  are  represented  as  desiring 
to  look  into  it.^ 

We  have,  therefore,  ample  ground,  on  which  to  vindicate 
God  from  the  infidel  objection  against  Tne  benevolence  of. 
His  character,  drawn  from  the  fact  of  His  having  permit- 
ted sin.  It  is  not  that  the  Lofty  Sovereign  of  heaven  and 
earth  is  cnpricious  and  tyrannical,  and  delights  to  sport 
vrith  the  misery  of  his  creatures.  It  has  afforded  occasion 
far  the  richest,  fullest,  and  most  amazing  and  affecting  ex- 
iiibitions  of  the  glories  of  His  character;  for  tlms  increasing 
and  giving  intensity  and  energy  to  those  motives,  by  which 
He  operates  on  the  rational  mind,  and  binds  it  in  wil/iug' 
subjection  to  his  sway.  Suppose  that  sin  had  never  exist- 
ed; v.'e  should  not  have  known  that  there  is  mercy  with 
God,  nor  any  thing  of  that  benignity  and  grace  which 
prompt  io  forgiveness.  Some  of  the  most  amiable  features 
of  the  divine  character,  would  have  been  forever  concealed 
from  the  view  of  his  creatures. 

On  the  supposition  that  God  could  not  have  prevented 
sin — i.  e.  that  its  actual  exi.ste:>ce,  is  necessarily  inciden- 

1.  Isa".  ^i;.  U.  2.  Pet.  i.  12.       ' 


iiAP.   XIV.  Al'THOlt  OF  SIX.  0(j3 

tal  in  a  moral  system,  tJie  plan  of  redemption  seem.?  to  bs 
nothing  more  than  :x  jrrcssnt  expedient  of  His  divine  wis- 
dom, to  perfect  His  moral  government.  God  appears  in  it 
to  be  rather  labouring  to  remedy  the  defects  of  His  previous 
plan,  than  as  overwhelming  His  rebellious  creatures  with 
new  and  surprising  demonstrations  of  His  excellence,  Nor 
ean  we  have  any  confidence  that  His  system  of  moral  gov- 
ernment \syet  perfect.  For  if  sin  is  necessarily  incidental 
to  a  moral  system,  and  God's  fu'st  plan  proved  so  defective 
as  that  rebellion  qulcklv  arose  among  his  creatures,  what 
security  have  we,  that  his  second  plan  will  prove  much  bet- 
ter? It  may,  indeed,  be  the  result  of  experience,  and  be 
somewhat  improved;  but  whether  that  experience  is  sulTi- 
cient  to  enable  God  to  guard  against  all  future  contingen- 
cies, is  a  question  that  might  excite  some  painful  solicitude 
among  his  creatures.  And  if,  according  to  tlie  view  some 
take  of  that  improved  plan  of  God's  moral  governmerjt,  we 
are  to  learn  that  He  has  relaxed  from  the  rigour  of  His  law. 
He  certainly  \\\\\  stand  convicted  of  rashness  and  cruelt}*, 
in  having,  in  the  first  instance,  gjiven  such  a  law;  so  tliat 
the  motives  to  rebellion  would  rather  be  increased  tl^an  di- 
minished. All  confidence  in  His  character,  as  a  moral  <j;ov- 
ernor,  would  be  effectually  destroyed,  and  this  would  not 
fail  to  introduce  endless  revolt,  and  the  utm.ost  licentious^ 
ness  among  His  subjects. 

But  as  it  is — by  simply  permitting  sin,  without  doing 
any  violence  whatever  to  the  creature — i.  e.  by  allowing 
him,  in  his  rebellion,  to  act  according  to  t'ne  determanations 
of  his  own  mind,  having  given  him  full  pouter  to  suspend 
his  decisions,  and  weigh  the  tendency  and  value  of  every 
motive,  as  it  presented  itself  to  his  attention — the  Lord  hi's 
been  pleased  to  make  sin  an  occasion  for  increasing  the 
motives  to  obedience,  without  the  least  implication  of  His 
wisdom  or  goodness,  or  the  character  of  His  moral  consti- 
tution v 


2(34:  GOD  IS  NOT  TIIL: 


CHAP.   XIV 


Unnumbered  worlds  of  holy  creatures,  may  be  eternally 
established  in  their  allegiance  to  God,  by  means  of  the  de- 
monstrations which  He  has  been  pleased  to  make,  in  two 
orders  of  intelligent  creatures,  among  which  He  has  allowed 
sin  to  enter,  viz:  of  the  sovereignty  and  immutability 
of  His  purpose  and  justice  on  the  one  hand — in  the  con- 
demnation of  apostate  angels;  and  of  the  depth  of  His  be- 
nevolence and  compassions  ou  the  other  hand,  in  pardoning 
through  Jesus  Christ,  rebellious  men,  and  of  the  inexora- 
bleness  and  severity  of  His  truth  and  righteousness,  in 
punishingguiltysinnersof  mankind,  who  dared  to  sport  with 
the  procedures  of  Heaven,  and  to  reject  the  only  counsels 
of  peace.  As  the  chant  of  the  redeemed,  and  of  the  min- 
gled choir  of  saints  and  angels  round  the  throne,  ascends 
to  God,  all  holy  intelligences,  who  hear  or  know  it,  cannot 
fail  to  extol,  and  exult  in,  the  infinite  grace  and  mercy  of 
the  Sovereign  of  the  skies,  and  feel  that  it  is  well  and  best 
for  them  to  obey.  And  as  the  smoke  of  their  torment  who,  with 
apostate  angels,  have  been  hurled  down  to  the  bottomless 
abyss,  ascends  for  ever  and  ever,  an  obedient  universe, 
will  see  inscribed  on  all  its  thickening  curls,  the  wages 
OF  REBELLION,  and  feel  themselves  more  firmly  determin- 
ed in  their  allegiance.  As  the  highest  conceivable  exhibi- 
tion of  the  bliss  of  allegiance,  and  of  the  misery  of  rebel- 
lion, will  thus  be  presented,  there  will  be  the  greatest  secu- 
rity, that  the  government  of  God  shall  remain  unassailed 
by  the  proud  schemes  of  daring  rebels  to  become  indepen- 
dent. 

We  have  represented  the  actual  existence  of  sin  as  the 
accasion  which  God,  in  His  infinite  wisdom  and  benevo- 
lence, has  seized  for  multiplying  the  motives  to  obedience- 
And  this,  after  all,  let  our  philosophical  discussions  be 
what  they  may,  is  the  sober  matter  of  fact.  Whether  He 
could  have  adopted  any  other  expedient  of  equal  or  greater 
eifi(^iency,  it  wer^^  presumptuous  for  us  to  inquire.     It  is 


CHAP.   XIV.  AUTHOR  OF  SIN.  265 

folly  and  madness  to  talk  of  what  God  might  or  might  not 
have  done,  where  He  has  not  been  pleased  to  reveal  his 
will.  Secret  things  belong  unto  the  Lord;  things  revealed 
belong  to  us. 

But  in  stating,   as  simple  matter  of  fact,   that  God   has 
made  the  actual  existence  of  sin,  an  occasion  for  wondrous 
and  glorious  revelations  of  His  own  character,  and  for  the 
increase. of  moral  influences,  which  shall  issue  in  lasting  and 
most  blissful  results,  we  are  not  to  be  understood  as  affirm- 
ing, that  sin,  tiie  greatest  evil,  is  the  necessary  means  of  se- 
scuring  the  greatest  good.     V/e  are  utterly  incompetent 
to  such  a  judgment.     In  a  few  words  then,  God's  goodness 
cannot  be  impeached,  in  allowing  a  creature,  with  know- 
ledge sufficient  to  direct  it,  and  power  sufficient  to  act,  and 
motives  sufficient  to  deter  from  evil,  to  take  its  own  course. 
To  have  imposed  restraints,  other  than  those  of  a  :Ticral  na- 
ture, would  have  been  to  destroy  it,«  moral  agency.  If,  with- 
out His  positive  agency  to  bring  about  such  a  result,  the 
creature  chooses  to  do  what  He  forbids,  and  declares  shall 
prove  disastrous   and   ruinous,  there  can   be  no  impeach- 
ment of  His  character.     His  benevolence  does  not  bind  Him 
to  destroy  the  creature's  moral  agency,  or  even  to  increase 
the  motives  to  obedience,  for  they  are  already  sufficient. 
If,    notwithstanding  the  creature's  actual  rebellion.   He  is 
pleased  to  recover  and  establish  it  in  willing,  and  blissful, 
and  grateful  subjection  to  His  sway,  and  to  secure  this  re- 
sult, pours  forth  the  richest  and  most  inconceivable  floods 
of  His  own  glorious  grace  and  benevolence,  we  should  adore 
and  wonder.  It  is  vanity,  and  may  prove  the  death  eternal, 
to  attempt,  as  with  omniscient  eye,  to  search  as  to  what  He 
could  or  could  not  have  done. 

Having  thus  vindicated  the  character  of  God,  from  any 
moral  impurity  of  purpose,  in  so  far  as  He  may  have  permit- 
ted sin,  and  sliovv^n  that  the  permitting  of  sin  does  not  \\\ 


266  t,OD  IS  NOT  THE  cHAP.    XIV. 

the  lea^it  impeach  His  benevolence,  it  will  by  no  means  be 
difficult  to  vindicate  whatever  other  agency  He  may  have 
in  it.  That  agency  consists  in  His  sustaining  power  or  co- 
operation, to  use  the  very  strongest  term,  with  man  in 
those  acts  of  his  mind,  and  feelings  of  his  heart,  and  out- 
ward deeds,  which  constitute  sin.  By  this,  we  mean,  that 
continuous  exercise  of  divine  power,  which  is  necessary  for 
sustaining,  supporting  and  strengthening  the  human  mind, 
i.  e.  for  preserving  the  faculties  or  powers  of  the  creature, 
which  constitute  it  a  moral  and  responsible  agent,  and  qual- 
ify it  as  well  for  rebellion,  as  for  obedience.  We  do  not 
believe  that  moral  responsibilities  press  on  those  that  have 
been  born  idiots  or  insane.  God  has  seen  fit  to  withhold 
that  agency  of  His,  which  in  its  full  extent,  as  vouchsafed 
to  the  sons  of  men,  contributes  to  the  development  and 
exercise  of  the  different  moral  powers,  which  characterize 
men  as  rational,  and  constitute  them  accountable  creatures. 
Does  His  exerting  and  continuing  that  agency,  according  to 
established  laws  in  the  support  of  the  rational  mind,  i.  e. 
in  preserving  to  it,  its  characteristic  properties  which  con- 
stitute it  a  moral  agent, — necessarily  imply  any  moral  tur- 
pitude on  his  part,  even  though  that  mind  should  exert  it- 
self in  acts  that  are  sinful?  If  this  position  be  maintained, 
results  will  follow  that  cannot  fail  to  startle  even  him  who 
advocates  it. 

The  father  watches,  with  anxious  eye^  and  breaking 
heart,  his  untoward  child,  and  though  his  whole  conduct 
is  but  one  tissue  of  ingratitude,  rebellion  and  crime,  yet 
does  he,  in  the  exercise  of  his  benignity  and  compassion, 
contribute  from  his  bounteous  hand,  towards  his  support. 
In  some  sense  he  co-operates  with  his  depraved  child.  But 
is  the  father  on  this  account  guilty?  Does  any  moral  tur- 
pitude attach  to  him,  for  extending  that  care  and  bounty, 
which,  of  right  devolves  on  him  towards  the  child,  wliom 
God  has  made  dependent  on  him?     The  guilt  and  ingrati- 


CHAP.   XIV.  AUTHOR  OF  SIN,  -^67 

tude  of  the  child,  can  never  destroy  the  relation  which  has 
been  constituted  by  the  great  Creator  between  it  and  its 
parent.  That  parent  is  a  monster,  who  makes  the  guilty 
conduct  of  his  child  a  pretence  or  an  excuse  for  utterly  de- 
serting him.  And  shall  we  then  think,  that  moral  turpi- 
tude attaches  to  the  divine  Being,  because  He  continues 
to  support  and  invigorate  the  powers  of  his  rebellious  and 
ungrateful  creature,  whom  He  has  made  dependent  on  Him- 
self? Is  God  under  obligation — is  it  necessary  for  His  mor- 
al purity — instantly  to  withdraw  His  support  and  provi- 
dential agency  from  His  creatures  when  they  sin?  Then 
will  it  follow  that  the  instant  a  creature  sins,  it  must  be  an- 
nihilated; for  its  continuance  in  being  depends  on  the  di- 
vine power  and  providence,  and  does  but  contribute  to  the 
perpetuation  of  its  guilt. 

It  will  be  admitted,  that  the  agency  and  co-operation  of 
God  would  have  been  proper  and  requisite  had  man  con- 
tinued in  a  state  of  innocence  and  virtue.  The  preserving 
and  supporting  power  of  God,  according  to  the  law  by 
w^hich  he  ordained  at  first,  that  that  agency  should  be  ex- 
erted, would  have  been  rightfully  exercised.  How  then 
comes  it  that  God  is  under  obligations  instantly  to  with- 
draw that  agency,  when  the  creature  rebels?  Do  the  guilt 
and  ingratitude  of  the  creature,  destroy  its  natural  depen- 
dence on  the  Being  that  created  it?  The  truth  is,  that  this 
allegation,  against  which  v/e  contend,  if  it  proves  any  thing, 
proves  too  much.  The  Lord  has  unquestionably,  by  His 
power  and  providence,  upheld  the  world  for  thousands  of 
years,  and  yet  during  all  that  time,  it  has  been  the  great 
theatre  of  crime.  Sin  has  reigned  and  triumphed  over  the 
successive  generations  of  men,  that  have  sprung  up  on  it, 
and  has  reared  innumerable  memorials  of  its  swa3^  One 
mighty  tyrant  after  another,  has  appeared  and  flourished 
as  actor  on  the  stage,  and  his  track  has  been  marked  with 
war,  and  rapine,  and  blood.     Sword^  famine  and  pestilence 


268  <^C)D  IS  ^t)T  THE  AUlIIOIi  OF  SIX.         cHAP.   XIV. 

have  followed  iti  his  train,  and  every  hateful  crime  has 
stood  like  chosen  attendants  near  his  throne.  And  yet  it 
is  said  that  God  raised  him  up.  Of  Pharoah  there  can  be 
no  dispute;  nor  of  Nebuchadnezzar;  nor  of  Cyrus  and  oth- 
ers. Yet  no  one  presumes  to  impeach  the  purity  of  the 
divine  character,  because  of  that  agency,  which  the  divine 
providence  may  have  had,  in  the  preservation  of  corrupt 
and  tyrannical  despots.  We  ask  why  not,  if  the  objection 
is  of  force.'*  Whether  is  the  agency  of  God's  providence,  in 
the  support  of  the  world,  and  of  the  huge  monstersof  crime, 
that  have  enslaved  and  tyrannized  over  it,  any  less  liable  to 
remark,  than  that  wdiich  is  ordinarily  exerted  in  the  sus- 
tentition  of  the  sinner's  mind? 

Whatever  view,  therefore,  we  take  of  the  divine  agency 
so  far  as  it  is  concerned  in  the  production  of  sin,  whether 
in  the  permitting  of  it,  or  in  the  exercise  of  forbearance 
towards  the  sinner,  or  in  the  preserving  in  being  and  con- 
tinuing in  wonted  vigour,  the  powers  of  the  moral  being,  no 
taint,  nor  the  least  imputation  of  moral  turpitude  can  attach 
to  God.  Whence  then  it  may  be  inquired  originates  hu- 
man depravity?  If  God  cannot  be  pronounced  the  author 
of  sin,  how  comes  it  into  being?  An  answer  to  this  ques- 
tion, will  require  that  we  advert  to  the  history,  and  general 
principles  or  constitution;  of  that  government  which  God 
exercises  over  men. 


CHAPTER  XV. 
THE  ORIGINAL  OF  HITMAN  OEPRAVITT. 


f 


Ko  historical  Information  as  to  the  origin  of  sin  in  other  worlds— The  history 
of  it  in  this— Its  immediate  effects  on  the  character  of  our  first  parents— 
The  entire  change  it  effected-That  change  did  not  affect  the  general 
agency  of  God,  nor  the  physical  nature  of  our  first  parents-The  influ- 
ence of  this  change  on  successive  generations-Various  opinions  as  to  the 
origin  of  human  depravity-Inquiry  as  to  what  origmaJsin  consists  in- 
The  phrase  a  very  vague  one— Several  inquiries  started— .Sin  cannot  be 
predicated  of  being  merely-Necessary  to  pay  particular  attention  to  the 
general  characteristics  of  the  creature,  In  order  rightly  to  estimate  the 
character  of  the  holiness  attributed  to  It— Holiness  has  respect  to  the  ex- 
ercises of  the  will— Whether  there  is  any  inherent  cause  of  sinful  actions 
in  the  soul-Dr.  Owen's  views— Boston's— Calvin's-Vink's-If  created 
nature  or  existence  be  sinful,  then  is  God  the  author  of  sin-No  physical 
property  lost  or  acquired  by  Adam's  sin-No  physical  defector  efficient 
principle  of  physical  being  produced  by  It-But  it  rendered  holy  exerci- 
ses In  him  morally  hnpossible-Vhy^.c^l  depravity  renders  sin  necessary- 
Dreadful  practical  results  of  such  a  doctrine-To  the  will  of  the  smner  is 
to  be  assigned  the  Immediate  cause  o^  sinful  ad/ons-Quotation  from  Dr. 
Owen-Inquiry  as  to  the  prime  origin  of  sinful  actlons-Whether  the  le- 
gal  or  natui-al  resuhs  of  Adam's  sln-The  diHerence  between  a  law,  a 
covenant,  and  a  constitution-The  death  and  corruption  of  Adam's  pro- 
geny, results  of  the  divine  constitution,  ordained  for  the  moral  govern- 
ment of  the  human  family-Certain  plain  facts,  which  cannot  be  denied- 
Folly  and  sin  of  objecting  to  the  divine  constitution— The  law  of  devel^ 
opment  to  be  traced  In  evei^  department  of  life- Applicable  to  our  mo- 
ral  nature. 

Of  the  introduction  of  si?i  into  other  worlds,  we  have 
no  knowledge— no  historical  data  whatever— nothing  to 
conduct  inquiry;  and  it  would,  therefore,  be  foolish  to  at- 
tempt it     Of  its  entrance  into  this,  however,  w£  have  both 


270  THE  ORIGINAL  OF  CHAP.  XV. 

an  historical  account,  and  satisfactory  knowledge  of  the 
moral  constitution  under  which  it  occurs. 

The  simple  statement  is,  that  God  prohibited  the  common 
parents  of  the  human  race,  from  eating  the  fruit  of  a  certain 
tree — the  tree  of  the  knowledge  of  good  and  evil;  doubt- 
less called  such,  iiot  because  of  any  natural  virtue  which 
lis  fruit  possessed,  to  quicken  man's  intellectual  powers; 
for  then  would  not  its  fruit  have  been  withheld;  but  because 
it  was  made  the  test  of  man's  obedience  or  subjection  to 
God,  his  governor.  His  abstinence  from,  or  participation 
of  its  fruit,  would  indicate  or  furnish  knowledge  as  to  his 
moral  character,  whether  he  was  good  or  whether  he  was 
evil. 

By  means  of  an  appeal,  made  directly  to  the  senses  and 
the  heart  of  Eve,  through  the  subtlety  of  the  tempter,  she 
was  induced  to  violate  the  command  of  God.  This  result, 
however,  was  obtained  through  the  natural  exercise  of  her 
voluntary  powers— -i.  e.  according  to  the  laws  which  God 
had  ordained,  to  regulate  their  exercise.  Motives  and  ar- 
guments, for  and  against,  were  presented  to,  and  balanced 
in  her  mind.  How  long  the  process  continued,  we  know 
not;  but,  eventually,  'Hvhen  the  woman  saw  that  the  tree 
was  good  for  food,  and  that  it  was  pleasant  (desire)  to  the 
eyes,  and  a  tree  to  be  desired  to  make  one  wise,  she  took 
of  the  fruit  thereof  and  did  eat,  and  gave  also  unto  her  hus- 
band with  her,  and  he  did  eat.'^^  This  act  changed  the  en- 
tire character;  for  all  the  subsequent  acts  and  exercises, 
the  purposes,  thoughts  and  sensibilities  of  their  souls,  be- 
came contrary  to  God.  Whereas,  before,  there  was  tlie 
conlroling  influence  of  the  love  of  God,  a  consciousness  of 
their  attachment  to  Him,  a  knowledge  of  their  relation  with 
Him,  to  diffuse  bliss  throughout  their  souls,  and  regulate 
all  their  acts  and  emotions;  there  now  succeeded  an  awful 
apprehension  of  His  displeasure,  a  consciousness  of  their 
■Gen.  iii.  -6. 


^^^  DEPRAVITY.  «        271 

own  ingratitude,  rebellion  and  guilt,  and  a  knowledge  that 
they  should  inevitably  meet  the  retributions  of  His  justice, 
whose  commands  they  had  violated. 

These  feelings,  these  exercises  of  mind  and  heart,  were 
altogether  neiv  and  painful,  and  quite  contrary  to  those 
which  originally  characterised  them.  Instead  of  the  harmo- 
nious actings  of  mind  and  heart  toward  God,  as  the  foun- 
tain of  their  bliss,  there  was  a  terror  of  God,  and  a  desire 
to  escape  from  Him  and  to  shun  His  notice,  indicating,  al- 
together, a  very  deficient  state  of  heart  toward  Him.  Their 
interests  were  7io  longer  subordinated  to  the  glory  of  God, 
and  sought  as  thus  subordinate;  but  exalted  as  supreme, 
and  prosecuted  to  the  neglect,  and  even  contempt  of  the  di- 
vine honor  and  authority. 

Such  is  the  general  nature  of  human  depravity.  It  con- 
sists not  in  the  destruction  of  any  moral  capacity  whatev- 
er. It  was  the  same  heart  that  once  loved  God  supremely, 
which  now  feared  and  shunned  Him.  It  was  the  same  mind 
that  delighted  to  contemplate  and  commune  with  Him, 
which  now  fled  from  His  presence.  No  constitutional 
change  had  been  sustained,  but  all  his  acts  and  emotions 
were  deranged.  Mindand  heart  alike  had  been  thrown  into 
disorderedaction,throughapprehensionsand  emotions  which 
followed  from  the  ascendant  influenee  of  his  selfishness. 

It  is  obvious  that  such  derangement  must  continue,  as 
long  as  the  tiauses  operating  to  produce  it— that  is,  as 
long  as  God  remains  the  same— determined  to  punish 
sin;  and  man  having  forfeited  his  claims  and  relationship, 
and  friendly  communication  with  Him,  seeks  his  happiness 
in  the  world.  The  causes  of  this  deranged  and  corrupt  ex- 
ercise of  the  mind  and  heart  of  man,  lay  not  in  the  inter- 
ual  essence  and  structure,  or  constitutional  principles 
and  properties  of  the  soul;  but  in  the  character  of  God  as 
moral  governor,  and  in  the  altered  relations  and  circum- 
stancesj  which  the  first  act  of  rebellion  induced,  as  these 


272  THE  OKfGINAL  OF  CHAP.  XV, 

things  most  naturally  operated  on  his  alienated  mind  and 
heart,  through  the  regularly  constituted  modes  of  thought 
and  feeling. 

God  continues  still  the  same  providential  a 7id preserv- 
ing power.  His  hand  sustains  the  poor,  disordered  mind. 
He  does  not  instantly  dash  tiie  wretched  being  from  His 
hand,  and  cause  him  to  return  to  his  original  nonentity ; 
but  He  supports  hirn,  and  imparts  the  very  same  sustaining 
agency  to  invigorate  his  acts  and  exercises,  as  when  those 
acts  and  exercises  were  his  goings  forth  to  Him,  and  were 
regulated  by  His  friendship. 

But  He  does  not  choose  to  undo  what  has  been  done,  and 
bring  the  rebellious  mind  back  from  its  disorded  action. 
He  is  under  no  obligation  to  do  this.  And  the  consequence 
25,  that  refusing  so  to  do,  the  causes  of  deranged  action  and 
emotion  still  subsisting,  there  continue  to  take  place  unceas- 
ing developments  of  a  disordered  or  depraved  heart.  In 
all  this,  however,  there  was  no  introduction  of  any  physi- 
cal essence,  or  substance,  or  principle,  &c.  into  the  nature 
of  man,  nor  the  loss  of  any  such  thing.  This  may  suffice 
with  regard  to  our  first  parents.  It  was  the  instant  cessation 
of  the  mind's  actings,  as  to  all  the  activities,  and  enjoyments 
of  spiritual  life;i.  e.  the  appropriate  goings  forth  of  mind  and 
heart  to  Crod,  as  the  supreme  good  and  chief  end.  Such  is 
the  history  of  the  fall  of  our  first  parents. 

Itconcernsus  to  trace  the  influence  of  this  cltange  in  the  mo- 
ral character  and  sensibilities,  on  the  successive  generations  of 
their  ofi'spring.  The  sacred  scriptures  teach  us,  thatthe  human 
race  are  all  descended  from  one  common  original,  and  that 
they  transmitted  their  character  to  all  their  offspring.  It 
iscertain  that  mortality  has  been  inherited  from  Adam,  and 
that  mortality  was  the  consequence  of  sin — the  first  sin. 
"By  one  man  sin  entered  into  the  world,  and  death  by  sin; 
and  so  death  passed  upon  all  m.en,  for  that  all  have  sin- 
ned.'^^   However  we  may  speculate  on  the  causes  of  human 

1.   V-n    V     V^ 


CHAP.   XV.  HUMAN  DEPRAMTY.  273 

corruption,  or  whatever  theories  we  may  frame,  with  re- 
gard to  the  nature  of  the  human  mind,  and  the  character 
and  responsibilities  of  a  moral  agent,  it  cannot  be  denied? 
that  all  are  sinners.  *'For  there  is  not  a  just  man  upon 
eartii,  thit  doetii  good  and  sinneth  not. '^^  Death  has,  in 
every  surcessive  generation,  '^reigned  over  them  that 
liave  not  sinned  after  the  similitude  of  Adam's  transgres- 
sion.^ 

The  world  has  not  furnished  one  instance  of  a  perfectly 
sinless  and  holy  creature,  having  appeared  among  the  sons 
of  men,  since  the  apostacy  of  the  first  pair,  save  that  of  our 
blessed  Lord  and  Saviour  Jesus  Christ.     Ever  and  anon  the 
same  developments  have  been  made.     **The    wicked   go 
astray  from  the  womb,  speaking  lies."  All  the  way  through 
life — in  every  stage  of  human  existence,  there  are  actions 
which  demonstrate  the  depravity  of  man.      Whence   this 
state  of  things?     Various  opinions  have  been  advanced,  as 
to  the  origin  of  this  depravity,  some  referring  it — to  die  in- 
fluence  of  education  and  example — others  to  the  animal 
body,  with  which  the  soul  is  connected — others  entirely  to 
the  outward  circumstances  of  vian''s  condition  in  this 
world — others  to  some  modification  of  the  nature  of  the 
soulj  derived  by  natural  descent — and  others  still  to  some 
j)hysical  taint  or  impurity,  lodged  in  the  very  constitu- 
tion of  our  nature,  which  operates  as  an  efficient  principle 
in  the  production  of  depraved  acts.     The  falsity  of  the 
first  supposition,  has  already  been  exposed.     Whether  the 
second  h^fact,  can  never  be  proved;  for  certain  it  is,  that 
the  connexion  of  matter  and  spirit,  in  a  moral  being,  does 
not  necessarily  render  that  being  a  sinner,  either  imme- 
diately or  ultimately.    The  other  opinions  will  all  be  deter- 
mined, if  we  can  resolve  the  inquiry,  as  to  that  in  which    - 
original  sin  consists. 

1.  Eccles.  vii.  20.  2.  Rom.  v.  14. 

35 


274  THE  ORIGINAL  OP  CHAP.  XV. 

It  is  exceedingly  difficult,  in  speaking  on  this  subject,  to 
use  terms  not  liable  to  be  misunderstood.  The  shorter  cat- 
echism uses  the  phrase,  '^the  corruption  of  our  whole  na- 
ture," to  describe,  as  it  would  seem,  that  which,  in  the  day 
when  it  was  framed,  was  '•^common!}'  called  original  sin."^ 
What  is  meant  by  the  ^Hvhole  nature,"  all  will  not  agree. 
By  this  phrase,  one  thinks  is  taught  the  idea  of  there  being 
something  sinful  simply  in  created  nature;  i.  e.  that  the 
soul  and  body  of  the  infant  yet  unborn,  are,  in  themselves, 
prior  to  all  moral  acts  and  exercises,  sinful.  Another,  ta- 
king it  for  granted  that  the  catechism  cannot  possibly  mean 
to  teach  such  a  doctrine  as  that  Gi physical  depravity,  un- 
derstands the  phrase,  as  designating  the  general  character 
of  those  actions,  committed  in  all  the  appropriate  circum- 
stances of  the  being. 

1.  Such  appears  to  be  the  grammatical  and  obvious  construction  of  the 
answer  to  the  18th  question  in  the  Shorter  Catechism.  In  the  answer  to 
the  25th  question  of  the  Larger  Catechism,  the  ambiguity  is  not  relieved. 
Different  punctuations  convey  different  ideas.  We  shall  not  attempt  to  de- 
cide, whether  original  sin  is  described  in  the  Catechisms,  as  of  a  iriangu» 
lar  character,  consisting  conjointly  in  ''the  guilt  of  Adam's  first  sin,  the  want 
of  original  righteousness,  and  the  corruption  of  his  v/hole  nature/'  or  in  the 
first  or  last  exclusively.  It  is  certain  that  some  Calvinistic  writers  do  treat 
of  it,  as  comprising  the  whole  three;  and  it  is  as  certain,  that  expressions  oc- 
cur in  the  formularies  of  the  primitive  Scottish  church,  and  the  confession 
of  faith  itself,  which  seem  to  limit  it  to  Adam's  transgression.  The  Assem- 
bly, in  1590,  appointed  a  committee,  consisting  of  Messrs.  John  Craig,  Rob- 
ert Pont,  Thomas  Buckingham  and  Andrew  MelvinCf  to  prepare  a  Cate- 
chism "Anent  tl^.e  examination  before  the  communion."  This  Catechism, 
drawn  up  by  the  Chairman  of  the  Committee,  was  the  next  year  presented 
to  the  Assembly,  and  adopted;  and  in  the  subsequent  year,  the  follow- 
ing act  was  passed  in  relation  to  it — For  swa  meikle  as,  at  the  special  Desire 
of  the  Kirk,  ane  Forme  of  Examination  before  the  Communion  was  pennit 
and  formit  be  their  Brother  Mr.  John  Craig,  quhilk  is  now  imprintit,  and  al- 
Idwit  be  the  Voyce  of  the  Assembly.  Therefore  it  is  th'oug^ht  needful  that 
every  pastor  travel  with  his  Flock,  that  they  may  buy  the  samen  Buik,  and 
read  it  in  their  Families,  quhereby  they  may  be  better  instructit."  In  that 
Catechism,  so  highly  approved  of,  and  designed  to  be  used  so  extensively  in 


CHAP.  XV.  HUMAN  DEPRAVITY.  075 

The  phrase  original  sin  is  very  vague.  It  may  denote, 
either  the  first  sin,  whether  that  be  the  first  in  the  whole 
series  of  sins,  committed  by  our  race,  viz:  the  first  trans- 
gression of  our  guilty  primogenitors;  or,  whether  it  be  the 
first  sinful  act,  in  the  series  of  transgressions,  committed 
by  any  one  of  their  descendants.  Or,  it  may  denote  the 
original  of  sin;  i.  e.  the  fountain  or  source  whence  other 
sins  proceed;  and  that,  whether  it  be  in  reference  to  our 
first  parents^  the  source  of  all  the  sins  in  this  world,  or 
in  reference  to  any  and  every  individual,  the  source  of  all 
the  sins  conunitted  by  them.  Or,  it  may  denote  the  sin 
of  our  original,  whether  it  be  the  sin  of  every  man's  pa- 
rents, connected  with  his  origination,  or  the  sin  of  our  very 
first  existence.  Or,  it  may  denote  something  which  has  the 
power  to  originate  sin,  and  which  is  necessarily  involved 
in  our  very  being,  from  the  first  moment  of  its  origination. 
In  this  1  ist  sense,  as  the  Catechism  intimates  it  was,  in  the 
days  of  the  Westminster  divines  and  previously,  it  is  often 
used  as  the  vulgar  synonyme,  for  ^^the  corruption  of  our 
whole  nature."     Who  does  not  see,  how  perplexing  and 

the  answer  to  the  4th  question,  which  is,  "What  things  came  to  us  by  that 
fall;  (of  Aclam:)  there  is  an  evident  distinction  made  between  natural  cor- 
ruption and  original  sin.     The  answer  is,  ^'Original  sin  and  natural  corrup- 
tion."    In  **tlie  confession  of  faith,  and  doctrine  believed  and  professed  by 
the  protestants  of  Scotland,  Aug   1560,"  immediately  after  speaking  of  the 
transgression  of  our  first  parents,  in  eating  the  forbidden  fruit,  it  is  added, 
*^liy  which  trans^gressioti^  commox\\j  called  original  sin."     The   first  sin  of 
Adam  was,  in  1560,  ^'commonly  called"  in  Scotland,  original  sin."  In  1590s, 
still  they  distinguished  between  original  sin  and  natural  corruption.  In  the 
6th  sec.  of  the  6th  chap,  of  the  Westminster  confession  of  faith,  we  read  that 
"Every  sin,"  hofJi  original  and  actual,  being  a  transgression  of  the  righteous 
law   of  God,  and  contrary  thereto,  dotli,  in  its  own  nature,  bring  guilt  upon 
the  sinner,  whereby  lie  is  bound  over  to  the  wrath  of  God,  and  curse  of  the 
law.  If  original  sin  be  represented  as  a  transgression  of  law,  it  is  not  a  sinful    ■ 
nature.     "The  Sum  of  savmg  knowledge"  holds  the  following  language  on 
i.he  subject:  "Our  first  parents  being  enticed  by  Satan,  one  of  these  Devils, 
speaking  in  a  serpent,  did  break  the  covenant  of  Works,  in  eating  the  for- 


276  I  ^»H"<  OHKaXAL  OF  cHAP.  XV. 

endless  must  be  tlie  disputes  which  will  prevail,  where  a 
phrase,  capable  of  such  varied  signification,  is  employed? 
It  is  not  found  in  the  word  of  God,  and  therefore  can  claim 
no  respect,  as  coming  from  inspired  lips.  It  may,  indeed, 
be  consecrated  in  the  technicalities  of  Theologians,  but  com- 
mon sense  would  unquestionably  suggest  the  propriety  of 
abandoning  it,  when  it  is  so  liable  to  be  misconstrued  and 
misunderstood.  We  shall  not,  therefore,  be  at  any  pains  to 
determine,  whether  it  means  the  sin  ivhich  is  first  in  the 
series,  or  the  sin  that  originates  others,  or  the  sin  of  our 
origin,,  or  the  '•^something-'  in  our  being,  icJiich  has jjow- 
er  to  originate  sin,  or  is  the  original  of  sin. 

It  may  be  profitable  to  inquire — Whether  our  very  be- 
ing, as  we  are  born  into  this  world,  is  itself  sinful?  Whe- 
ther-sin  has  its  origin  in  any  physical  defect  of  our  being, 
or  other  physical  cause  whatever?  Whether  there  is  any 
connexion  between  the  first  sin  of  Adam  and  our  sins  ? 
What  is  the  nature  of  that  connexion  ?  And  what  light  may 
be  thrown  on  this  subject,  by  a  careful  examination  of  facts, 
in  relation  to  the  developments  of  human  depravity?  A  so- 
bidden  frait;  wherefore  they  and  theh'  posterity,  being  in  their  loins,  as 
branches  in  the  root,  and  comprehended  in  the  same  covenant  with  them, 
became  not  only  liable  to  eternal  death,  but  also  lost  all  ahiUiy  to  please 
God;  3^ea,  did  become,  by  natwe,  enemies  to  God,  and  to  all  spiritual  good, 
and  inclined  only  to  evil  continually.  This  is  our  origijial  sin,  the  bitter  root 
of  all  our  actual  transgi'essions,  in  Thoiiglits,  Word  and  Deed."  Here  orig- 
inal sin  would  seem  to  be  represented  as  our  being,  by  nature,  enemies  of 
God,  and  having  lost  all  ability — something  in  the  very  being  which  we  in- 
herit by  natural  descent,  and  which  is  the  root  of  all  actual  sins.  Augus- 
tine, who  is  qvioted,  with  approbation,  in  the  Biblical  Repertoiy,  says, — 
''Original  sin,  therefore,  ought  not  to  be  considered  an  infused  habit,  nor 
a  habit  acquired  by  repeated  acts,  but  an  innate  disposition,  derived  from 
the  voluntary  transgression  of  the  first  man."  The  reader  will  notice  the 
sentiments  of  Calvin  and  others,  quoted  on  this  subject;  nor  can  he  fail  to 
perceive  how  very  vaguely,  and  confusedly,  and  contiadictorily  Calvinistic 
confessions  of  faith,  and  Calvinistic  writers  spoke,  on  tlie  subject  of  origi- 
nal sin,  wh>-n  they  incidentallv  undertook  to  define  or  to  describe  it. 


CHAP.  XV.  "^^^^  df:pravity.  277 

lution  of  these  inquiries  shall  be  attempted  in  the  remain- 
ing of  this,  and  several  succeeding  chapters;  inasmuch  as 
the  subject  of  depravity,  when  understood,  serves  indirect- 
ly to  illustrate  the  natare  of  Regeneration. 

It  is  strange  that  ever  it  should  luave  been  made  a  ques- 
tion, whether  sin  ma)-  be  predicated  of  being  or  simple  ex- 
istence, since  sin  is  undeniably  an  act  of  a  moral  charac- 
ter, and,  therefore,  can  only  be  committed  by  one,  who  is 
possessed  of  moral  powers;  i.  e.  one  who  is  capable  of  act- 
in"-  according  as  the  law  requires  or  prohibits.      So  far  as 
personal  unholiness  or  sin  is  concerned,   we  mean  that 
which  is  contracted  and  exhibited  by  the  individual  person 
of  whom  it  is  predicated,  the  truth  of  this  remark  is  ob- 
vious.     For  the  very  nature  of  sin  implies  an  exercise  of 
will.     There  can  be  neither  obedience  nor  disobedience, 
where  there  is  not  an  exercise  of  will.     That  will  may  be 
secured  through  the  impulse    of  various  feelings  and  mo- 
tives, and  they  may  determine  its  character;  but  all  person- 
al holiness  or  unholiness — i.,  e.   the  holiness  or  unholiness 
which  characterizes  a  moral  agent,  involves,  in  its  very  na- 
ture, an  exercise  of  will. 

It  is  indispensably  necessary,  that  we  pay  particular  re- 
spect to  the  general  characteristics,  as  a  creature,  or  consti- 
tution of  the  being,  when  holiness  or  unholiness  is  predi- 
cated of  it.     An  ox,  or  goat,  as  set  apart  and  slain,  accord- 
ing to  the  rites  of  Levitical  sacrifice,  was  accounted  holy. 
So  also  were  the  pots  and  vessels  of  the  sanctuary.     Other 
things  were   accounted  unholy  or  unlcean.     But  no  one 
will  pretend,  that  the  holiness  or  unholiness  which  is  pred- 
icated of  such  things,  is  the  same  in  character  with  that 
of  rational,  moral  creatures,  such  as  man.     Nor  will  it  be 
affirmed,  that  the  holiness  which  was  predicated  of  Israel, - 
collectively  as  a  people,  set  apart  from  other  nations,  is  of 
the  same  character  with  that,  which  is  attributed  to  the  saints 
personally,  as  individual  moral  agents. 


278  THE  ORIGINAL  OF  CHAP.    XT. 

The  holiness  or  unholiness  of  an  individual  moral  agent, 
which  we  have  called  j?;g?\yo??«/,  has  respect  to  the  exercises 
of  the  will,  as  induced  hy  the  feelings  of  the  heart,  and  the 
influential  motives.  These  are  the  things  which  properly 
fall  under  the  cognizance  of  law,  and  which  the  law  is  de- 
signed to  regulate.  Law,  in  general,  is  the  declared  will 
of  a  legitimate  sovereign,  designed  to  regulate  the  conduct 
of  his  suhjects.  It  addresses  itself  directly  to  the  capaci- 
ties of  their  rational  and  moral  nature,  and  requires  from 
them  a  voluntary  compliance  with  its  demands.  Its  char- 
acter is  not  changed,  where  God,  our  Creator,  is  the  law- 
giver; so  that  it  is  obvious,  to  every  intelligent  reader,  that 
holiness,  or  sin  which  is  its  opposite,  has  a  direct  and  im- 
mediate reference  to  those  voluntary  acts  and  exercises, 
wbiich  the  law  is  designed  to  secure  or  prevent. 

The  law  has  neither  respect  to,  nor  is  designed  to  regu- 
Lite.  simple  being  or  created  existence;  hni py^esujjposes  the 
existence  of  moral  agents.  How  very  absurd,  therefore,  is 
it,  to  predicate  sin  of  that  which  does  not  fall  under  the  cog- 
nizance of  law  at  all!  Simple  existence,  cannot,  in  the  very 
nature  of  things,  be  sinful;  for  there  is  no  law  designed 
to  prevent  existence.  And  such  is  the  common  sense  of 
mankind.  No  one  ever  thinks  or  feels,  that  it  is  a  sin, 
that  he  exists,  or  that  he  was  born,  or  that  he  was  conceiv- 
ed ;  for  these  things,  being  beyond  the  control  of  man's  will, 
and  being  properly  the  results  of  God's  agency,  if  they 
are  sinful,  the  sin  must  be  his, — which  is  a  thought  too  im- 
pious to  entertain. 

But  while  this  will  perhnps  be  admitted  by  the  most 
zealous  advocate  of  what  is  * ''commonly  called  origin- 
al sin,"  tliere  are  forms  of  speech,  and  modes  of  illustra- 
tion, adopted  by  some,  which,  if  they  do  not  imply  that 
mere  human  existence  or  being  is  sinful,  do  certainly,  that 
there  is  in  the  very  soul  of  man  ^^something,"  which  has 
the  power  to  originate  acts  of  a  sinful  nature.,  and  conse- 


CHAP.    XV.  HUMAN   DEPRAVITY.  079 

quently,  being  their  appropriate  cause,  may  be  itself  de- 
nominated sinful,  3Lnd  viewed  as  affecting,  by  its  very  pres- 
ence, the  moral  purity  of  the  soul.  Whether  this  cause  of 
sinful  acts,  lodged  in  the  very  soul,  is  to  be  traced  up  to 
any  defect  of  physical  constitution,  or  to  the  actual  inbeing 
or  inherence  of  any  habit,  principle,  bias  or  taiiit,  which  is  . 
the  appropriate  and  immediate  cause  of  sinful  acts,  or  both, 
it  is  difficult  precisely  to  determine,  from  the  language  and 
illustrations  employed. 

Dr.  Owen  evidently  speaks  of  sinj'^'is  d^jjj^incijjle,  or  some- 
thing which  has  the  efficiency  of  a  cause,  and  which  exists 
in  men  anterior  to  any  acts  performed  by  them.  He  calls 
it  ^^Indwelling  sin,''  and  has  written  an  interesting  prac- 
tical treatise,  which,  where  it  is  not  rendered  absolutely  mys- 
tical, and  unintelligible,  through  the  influence  of  false  phi- 
losophy, may  be  found  profitable  in  the  experience  of  chris- 
tians. His  remarks  are  founded  on  the  figurative  expres- 
sions of  the  apostle  Paul,  who,  when  speaking  of  his  con- 
tinual warfare  with  sin,  personified  it  as  siii  that  divtlleth 
in  him,  and  represented  its  influence  as  a  law  in  his  mem- 
bers. Such  expressions  the  Dr.  seems  to  have  understood, 
and  interpreted  in  iheir  literal  sense,  which  can  in  no  way 
be  sustained,  but  on  the  supposition  of  a  physical  depravity. 
We  give  the  reader  his  current  comment  on  the  apostles' 
language.  *'Sin  that  dwelleth  in  me.  It  is  present  with 
me.  It  is  in  my  members  ;  yet  it  is  so  far  in  a  man,  as  in 
some  sense  it  is  said  to  be  the  man  himself.  'I  know  that 
in  me,  that  is  in  my  flesh,  there  dwelleth  no  good  thing.' 
The  flesh  which  is  the  seat  and  throne  of  this  law^,  yea 
which  indeed  is  this  law,  is  in  some  sense  the  man  himself, 
as  grace  also  is  the  new  man.  Now  from  this  considera- 
tion of  it,  that  it  is  an  indwelling  law,  inclining  and  moving 
to  sin  as  an  inward  habit  or  principle,  it  has  sundry  advan- 


2S0  THE  OKlGiNAL  OF  cHAP.    XV. 

tages  increasing  its  strength,  and  furthering  its  jjower.      As, 
First  it  a\\x^,ys  abides  172  the  soul,  it  is  never  absent. '^^ 

It  IS  obvious  to  every  reader,  that  from  the  above  quota- 
tion,   Dr.    Owen,   unders'oud     what   he    called    *'indwel- 
ling  sin,''  lobe  itself  an  operative  principle,  having  power 
to  determine  and  control  the  acts  of  the  soul,  and  in  this 
respect,  to  be  the  very  opposite  of  the  vital,  or  holy  princi- 
ple, which  he  taught,  is  implanted  in  regeneration.      This 
is   rendered    perfectly    indisputable,    from    the   definition 
which  he  has  given  of  ^'indwelling    sin,"  considered   as  a 
law.     ''It  is,"  says  he,  ^^3l  2^owe7'ful,  effectual  indwelling 
prir.ciple,   inclining  and   pressing  unto  actions,    agreeable 
and  suitable  unto  its  nature."^      But  while,  in  one  place,  he 
speaks  of  &m  positively  as  an  indwelling  law  or  principle^ 
something  operative — having  power  to  produce   actions 
* 'suitable  unto  its  nature,"  which  is  unquestionably,  ?l  phys- 
ical depravity)  in  another  place,  he  contemplates  it  nega- 
tively, as  a72«/?«r«/impotency,  or  defect  in  our  being,  thus 
also  maintaining  a  physical  depravity.      He  denominates  it 
a  natural  impotency,  "because"  he  says   "it   consists  in 
the  deprivation  of  the  light  and  ])Oiver  that  was  origi- 
nally in  the  faculties   of  our  minds  or  understandings, 
and  because  it  can  never  be  taken  away  or  cured,  but  by 
an  immediate  communication  of  a  neio  sjnritual  power 
and  abilily,  to  the  mind  itself,  by  the  Holy  Ghost  in 
this  renovation,  so  evincing  the  deprivation  of  the   fa- 
culty itself."^      Language  more  appropriate  could  not 
be  employed  to  teach  the  doctrine  of  physical  depravity. 
It  is  unnecessary  to  quote  any  further  from  him  on  this  sub- 
ject. 

We  add  some  things  to  the  same  purport  from  other  of 
the  old  Calvinistic  writers.  "Every  person"  says  Bos- 
ton, "  that  is  born   according   to  the  course  of  nature,  is 

1.  Owen  on  Indwelling  Sin,  chap.  ii.  p.  29. 

2.  Owen  on  Indwelling'  Sin,  chup.  i.  p.  15. 

3.  Owen  on  the  Spirit,  vol.  i.  Book  iii.  chap.  iii.  p.  418 


CHAP.   XV.  HUMAN   DEPRAAJTV.  OSI 

born  unclean:  if  the  root  be  corrupt,  so  must  the  branches 
be:  neither  is  the  matter  mended,  though  the  parents  be 
sanctified  ones;  for  they  are  but  holy  ix  part,  and  that 
by  grace,  not  by  nature;  and  they  beget  their  children  as 
men,  not  as  holy  men:  wherefore  as  the  circumcised  parent 
begets  an  uncircumcised  child,  and  after  the  present  graia 
is  sown,  we  reap  corn  with  the  chaff;  so  the  holiest  parents 
beget  unholy  children,  and  cannot  communicdte  their  grace 
to  them,  as  they  do   their  nature.'''^ 

Hereheevidently  predicates  sin  of  simple  existence,  as  pro- 
pagated by  natural  descent.  Elsewhere  he  speaks  of  ^^  the  sin 
of  our  nature,"  in  contradistinction  from  voluntary  acts  of 
transgression,  and  describes  it  in  terms  plainly  expressing  a 
physical  depravity.     *' Of  all  sins"  he  says,  ''it  is  the 
most  extensive  and  diffusive.      It  goes  through  the  v/hole 
man,  and  spoils  all.   The  corruption  of  nature,  is  the  poison 
of  the  old  serpent,  cast  into  the  fountain  of  action;  and  so 
infect?  every  action,  every  breathing  of  the  soul.     It  is  the 
cause  of  all  particular  lusts,  and  actual  sins  in  our  hearts 
and  lives.     It  is  virtually  all  sin:  for  it  is  the  seed  of  all 
sins,  which  want  but  the  occasion  to  setup  their  heads:  be- 
ing in  the  corruption  of  nature,  as  the  effect  in  the  virtue 
of  its  cause.     The  sin  of  our  nature   is,  of  all   sins,  the 
most  fixed  and  abiding.      It  remains  with  men,  in  its  full 
power,  by  night  and    by  day,  at  all  times,  fixed  as  with 
bands  of  iron  and  brass.     It   is  the  great  reigning  sin."^^ 
*'A11   of  every  man  is  corrupt;   it  is   a  leprosy  that  has 
overspread   universally;   a  leaven  that  hath  leavened  the 
whole  lump.     It  has  overspread,      1.   The  soul  in   all  its 
faculties,     2.  As  for  the  will,  call  it  no  more  will,  but 
lust.     It  is  free  to  evil,  but  not  to  good.     3.  As  to  the  af- 

1.  Boston's  fourfold  state,  pp.  39.  40. 

2.  Boston's  fourfold  state,  pp.  105,  106,     . 

36 


282  THE  ORIGINAL  OF  cHAP.    XV. 

fections  they  are  quite  disordered.  Further,  this  corrup- 
tion has  spread  even  to  the  body.  "^ 

The  above  are  specimens  of  the  wliole  school,  and  they 
do,  if  language  has  any  definite  meaning,  plainly  teach  the 
doctrine  of  physical  depravity.  This  is  manifestly  the 
doctrine  Calvin  taught;  and  the  view  he  took  of  original  sin, 
when  he  defined  it  to  be,  *'  an  hereditary  depravity  and 
corruption  of  our  nature,  diffused  through  every 
PART  OF  THE  SOUL.  Yet  from  him,  (Adam,)  hath  not 
punishment  alone  marched  upon  us  as  a  pestilence,  (grassata 
est,)  but  i\\z  pestilence  (htesj  instilled  from  him,  resides- 
in  iiSr^ov  which  punishment  is  justly  due.-'*^ 

Still  more  decisive  and  pointed  are  the  following,  when 
commenting  on  the  x\postle's  declaration,  ''  that  all  have 
sinned."  "That  is,"  says  he,  "  they  are  involved  in  ori- 
ginal sin  and  polluted  with  its  spots,  and  fof  this  reasoh^ 
infants  also  themselves,  while  they,  bring  their  own  dam- 
nation with  themselves  from  their  "  mother's  womb,  are 
obnoxious,  not  for  another^ s  but  their  own  especial  vice. 
(suo  ipsorum  vitio. )  For  although  they  may  not  have  pro- 
duced the  fruits  of  their  own  iniquity,  yet  have  they  the 
seed  included  in  themselves:  yea,  their  ivhole  nature,  is- 
some  such  seed  of  sin;  so  that  zV  cannot  but  be  odious  and 
abominable  to  Godo''-^ 

1.  Boston's  body  of  Divinity,  vol.  1,  pp.  307,  308,  309. 

2.  Videtar  ergo  peccatum  orig-inale  hoereditaria  naturx  nostrse  pravitaset 

corruptio,  in  omnes  animspartes  difFusx:  Ab  illo  tamen  non  Sola  in  nos 
poena  grassata  est,  sed  in  stillata  ab  ipso,  lues  in  nobis  residet,  cui  jure  poena 
debetur.     Calvini.Instit.  Lib.  ii.  cap.  1.  Sec.  8. 

3.  Et  apostolus  ipse  disertissime  testatur,  ideo  mortem  in  omnes  perva- 
gatam,  quod  omnes  peccarint,  id  est,  involuti  slnt  originali  peccato,  et  eju3 
maculis  inquinati.  Atqui  ideo  infantes  quoqiie  i{)si,  dum  siiam  secum  dam- 
nationem  a  matris  utero  afferunt,  non  alienio  sod  suo  ipsorum  vitio  sunt  ob- 
stricti.  Nam  tametsi  suoe  jniquitatis  fructus  nondum  protulerint,  habent, . 
t^men  in  se  inclusum  semen  imo  tota  corum  natura,  quoddam  est  peccati 


CHAP.   XV.  HUMAN  DEPRANITY.  2QS 

VixK,  in  his  sermon  published  in  the  morning  exercises, 
entilled  "  Original  sin  inhering,"  has  given  exactly  the 
same  view  which  Boston  after  him  and  many  other 
theologians  of  that  day  have  done.  We  select  a.  few 
passages:  he  says,  "  1.  'Tis  called  original  si  nne,  because 
'tis  in  Qvery  one  from  his  original;  it  may  say  to  every 
one,  as  soon  as  thou  tvert  I  am:  er  2.  Because  it  is  de- 
rived ixQm.  Adam  the  original  of  all  man-kinde,  Oi^/ ^ 
whose  blood,  God  hath  made  us  all:  or  3.  Because  'tis  the 
original  of  all  other  sinne;  it  is  the  seed  and  spawn,  out  of 
which  they  all  grow;  this  is  that  lust,  which  when  it  hath 
conceived,  bringeth  forth  sinne.  This  sin  runs  parallel 
with  our  being  men,  or  partaking  of  man's  nature  in  this 
world.  This  sin,  and  our  nature  in  us,  are  twins,  in  life 
and  death.  Oar  whole  fabrick  is  so  overspread  with  this 
leprosie,  that  it  can  never  be  sufficiently  cleansed,  till  it  be 
wholly  taken  down.  1.  This  sin  cleaves  to  the  soul:  and 
2.   It  infects  the  very  body  also."^ 

It  is  unnecessary  to  crowd  our  pages  with  other  extracts.^ 
Those  adduced,  shew  plainly,  that  original  sin  is  spoken  of, 
by  some  old  Calvinisti<3  writers,  as  an  operative  or  efficient 
cause  of  sin,  which  is  lodged  in  the  very  soul  of  man, 
from  the  very  first  moment  of  his  origin,  anterior  to 
all  voluntary  acts  whatever,  and  therefore  can  only  be 
physical;  i.  e.  must  consist  in  son^e  constitution  of  sim- 
ple nature  or  created  being,  which  is  the  appropriate,  im- 
mediate, and  necessary  cause  of  sinful  actions.     This  is 

semen:  ideo  non  odiosa  etabcminabilis  Deo  esse  non  potest.  Cal.  Inst.  1. 
ii.  c.  1.  Sec.  8. 

1.  See  Morning  Eiercise,  at  Giles  in  the  fields,  pp.  155, 156, 157,  158. 

1.  The  reader  may  find  many  in  the  first  volume  of  a  work  entitled-, 
yiews  of  Theology  published  in  New  York,  in  which  the  author  has  under- 
taken to  prove  tliat  in  some  theories  and  reasonings  of  divines,  depravity 
is  exhibited  as  a  physical  attribute- 


v>«4  i-'iiF>  *niGlNAL  OF  CHAP.  XV= 

philosophy.  It  is  an  inference  drawn  from  certain  facts, 
and  sustained  by  false  analogies.  Who  does  not  see,  that 
it  as  deeply  implicates  the  character  of  God,  as  it  certainly 
relieves  the  sinner  from  obligation?  If  simple  created  na- 
ture, or  EXISTENCE  IS  sinful,  then  is  God  the  direct  and 
immediate  author  of  sin,  for  it  is  His  exclusive  preroga- 
tive to  create.      This  however,  He  cannot  be. 

Nor  is  it  sufficient  to  vindicate  the  purity  of  God  in  this 
matter,  to  say  that  Adam,  having  corrupted  himself  by  his 
own  act,  propagated  to  his  progeny  a  corrupt  nature,  and 
that  by  virture  of  fixed  and  established  laws,  ordained  to 
regulate  tbe  agency  of  God,  in  the  production  of  succes- 
sive creatures.  For  it  does  not  appear,  that  Adam  lost  or 
acquired  any  physical  property  by  his  rebellion:  nor 
that  his  nature,  consisting  simply  of  his  created  substance 
and  its  constitutional  properties,  sustained  any  phys- 
ical change  by  his  sin.  His  voluntary  exercises  were  sad- 
ly deranged,  and  became  awfully  depraved,  but  that  de- 
pravity formed  no  part  of  hi^  substance,  nor  belonged  to 
his  constitutional  jjropertics.  It  attached  to  his  charac- 
ter, as  a  moral  agent.  How  then  could  he  transmit,  by 
natural  generation  what  did  not  inhere  in  his  own  constitu- 
tion. It  does  not  appear  that  Adam's  sin,  produced  in  his 
own  soul,  any  p)hysical  defect,  or  lodged  there  any  new 
efficient  2^f'inciple  or  j^hysical  being,  possessing  power 
to  control  his  voluntary  actions. 

We  shall  have  occasion  presently  to  trace  the  influence 
of  certain  great  wiora/ principles,  as  they  operated  to  regu- 
late his  actions,  and  to  shape  his  character:  but  certainly, 
no  one  will  affirm,  that  the  first  sin  of  Adam,  iifheredin 
him,  changing  his  very  pthysical  constitution,  and  becom- 
ing an  efficient  cause  of  all  his  subsequent  sinful  actions. 
For  tl^.at  sin  was  an  act,  not  a  substance,  and  had  no  other 
existence,  than  as  an  event  which  transpired  in  his  history, 


CHAP.    XV.  HUMAN  DEPRAVITY.  285 

but  which  changed  his  moral  relations,  ond  rendered  those 
exercises  in  which  his  holiness  consisted,  morally  impos- 
sible;  and  if  to  him  physical  depravity  accrued  not,  from 
him  it  cannot  be  derived.  If  such  a  thing  were  possible, 
and  actually  did  take  place,  who  can  undertake  to  blame 
m.en  for  sinning?  Their  sins  would  be  the  proper,  and 
necessary  result  of  their  very  constitution,  in  the  produc- 
tion of  which  they  had  no  agency.  They  would  sin  of 
necessity,  and  could  no  more  be  criminal  for  their  sinful 
actions,  than  for  craving  food  or  any  other  act  which  results 
from  an  established  law  of  nature.  Let  men  believe  this 
to  be  the  fact,  and  what  dreadful  practical  results  would 
follow!  How  does  the  voluptuary  grasp  it  with  delight, 
as  the  sop  to  quiet  his  conscience!  And  where  might  it  not 
be  practically  plead  as  an  apology  for  the  worst  and  vilest 
deeds?  If  the  cause  of  men's  sins  lies  in  an  ''indwelling 
principle,''  as  Dr.  Owen  calls  it,  ''  inclining  and  pressing 
unto  actions  agreeable  and  suitable  unto  its  nature,"  it  pos- 
sesses the  precise  character  of  a  law  of  nature^  as  he 
himself  has  defined  it.  And  if  men  sin  according  to  a 
law  of  nature,  the  divine  agency  is  implicated,  and  human 
obligation  is  destroyed. 

If,  therefore,  we  cannot  predicate  sin  of  simple  created 
existence;  \{  mQV^ physical  being  is  not  sinful;  and  if  there 
cannot  be  found,  in  any  physical  defect  of  our  being,  or  in 
the  presence  of  any  positive  principle  of  our  constitutional 
nature,  the  immediate  cause  of  sinful  actions,  it  may  be 
asked,  whence  do  they  originate?  We  have  already  shewn 
that  their  immediate  and  appropriate  cause,  is  to  be  assign- 
ed to  the  will  of  the  sinner,  who  chooses  and  acts  contrary 
,to  the  requisitions  of  God.  '   To  this,  the  common  sense  and 

1.  The  principle  that  is  in  the  nature  of  every  thing",  moving"  and  cany- 
ing"  it  tov^ards  its  own  end  and  rest,  is  called  the  law  of  nature.  Owen  on 
ijK.lwelline:s;n.  p.  15. 


236  THE  ORIGINAL  OF  CHAP.  XV- 

conscience  of  mankind  give  full  assent.  The  authoi'ity  of 
Dr.  Owen,  on  this  point,  is  explicit  and  satisfactory.  "The 
will,"  says  he,  *'is  the  principle,  the  next  seat  and  cause  of 
obedience  and  disobedience.  INIoral  actions  are,  unto  us, 
or  in  us,  so  far  good  or  evil,  as  they  partake  of  the  consent 
of  the  will.  He  spake  truth,  of  old,  who  said,  Omnepec- 
catum  est  adeo  vohiniarium,  vt  non  sit  peccatnin  nisi 
sit  volu7ifcirium.  "Every  sin  is  so  voluntary,  that  if  it 
be  iiot  voluntary  it  is  7iot  sin."^  The  present  inquiry, 
however,  carries  our  attention  to  the  more  rem.ote,  or  prime 
origin  of  our  sinful  actions. 

It  must  be  o]}vious  to  every  one,  that  the  rise  or  origin 
of  ail  sinful  actions,  as  committed  by  men,  is  to  be  dated 
in  the  fii^st  sin  of  Adam.  That  some  connection  there- 
fore exists  between  that  sin,  and  the  transgressions 
of  his  offspring,  none  are  disposed  to  deny,  as  to  the  charac- 
ter of  that  connection  however  there  is  much  dispute.  It  is 
of  moment  to  determine  whether,  our  sinful  actions  are 
the  legal,  or  only  natural  results  of  Adam's  sin.  And  in 
order  to  tliis,  we  must  inquire — whether  our  sinful  actions 
fiow  from  any  or)ersi{ive  principle  o^  our  physical  nature, 
or  any  constitutional  properties  derived  from  Adam  by  the 
process  of  natural  generation — whethe;r  they  are  to  be  con- 
sidered diS  penal  results,  \.  e.  the  specific  punishment  pro- 
vided by  law  for  crime  committed — or  whether  it  became 
morally  certain,  that,  from  the  established  constitution  of 
God,  our  great  primogenitor  having  sinned,  his  descend- 
ants would  do  the  same. 

The  first  inquiry  has  been  already  disposed  of.   As  to  the 
second,  it  may  be  proper  to  remark,  that  there  is  a  differ- 
ence between  a  constitution,  a  covenant,  and  a  law.    A  law* 
requires  or  prohibits  conduct,  and  determines  the  suffering 
or  consequences — or,  to  speak  more  technically,  the  pen- 

1.   Owen  on  indwellings  sW\.  p.  174. 


CHAP.   XV.  HUMAN  DEPRAVITY.  237 

alty  that  shall  follow  or  be  inflicted  for  its  violation.  A 
covenant  is  a  forrnnl  ngreement  between  two  or  more  con- 
tracting parties.  A  constitu'.ion  determines  the  grand  prin- 
ciples which  shall  restrain,  direct,  and  characterize  the 
whole  administration  of  a  government.  The  transaction  of 
God  with  our  first  parents  has  been  variously  designated — ■ 
some  accounting  it  a  law,  others  a  covenant,  and  others  ^ 
constitution.  When  God  prohibited  our  first  parents  from 
eating  the  fruit  of  the  tree  of  knowledge,  under  penalty  of 
death,  He  would  seem  to  have  done  no  more  thaii  to 
have  enacted  a  law.  But  as  it  is  obvious  it  affected  tlie 
condition  of  their  descendants,  and  is  explained  in  the  sa- 
cred scriptures,  as  a  transaction  that  was  to  have  a  bearing 
on  them,  it  assumes  a  character  somewhat  difTerent  from 
that  of  a  simple  law.  It  was  a  constitution,  which  God,  \n 
His  adorable  sovereignty,  ordained,  for  the  administration 
of  his  government  over  men.  This,  we  presume,  will  not 
be  denied,  even  by  those  who  prefer  to  call  it  a  covenant. 
Had  our  first  parents  stood  the  test,  and  obeyed,  we  have 
reason  to  believe  their  ofTspring,  after  them,  would  have 
been  confirmed  in  holines?,  and  in  the  enjoyment  of  ever- 
lasting life.  This  they  did  not;  and  through  their  failure, 
death  and  corruption  are  the  results  which  follow,  in  every 
age  and  generation,  among  their  descendants. 

It  is  certain  that  the  death  of  Adam,  both  spiritually  and 
corporally,  was  the  penalty  inflicted  on  him  for  his  first 
transgression.  Now  that  which  in  him  was  unquestion- 
ably the  punishment  of  hissm,  does  actually  eventuate  in 
the  history  of  his  offspring.  Death  and  corruption  affect 
them  all.  No  one  will  pretend  to  say,  that  in  such  cases, 
God  has  departed  from  the  original  constitution  which  He 
ordained,  or  that  He  acts  in  violation  of  His  own  law'. 
Most  undeniably,  it  is  agreeable  to  the  constitution  which 
He  ordained  with  our  first  parents,  that  their  act  of  rebel- 


i2SS  "IHE  OmClNAL  OF  CHAP.  XV. 

lion  against  Himself,  sliould  be  followed  with  the  death  of 
all  their  progen}^  A  parent  is  punished  most  severely  in 
the  snOerings  of  his  children,  especially  where  he  sees 
that  suffering  will  be  secured  by  his  own  improper  conduct. 
And  this  tremendous  result,  which  it  will  not  be  said  was 
incompatible  with  the  rectitude  of  the  great  moral  gover- 
nor, was  held  forth  to  x\dam  as  that  state  of  things  which 
would  be  induced  by  his  sin.  The  death  and  depravity  of 
his  offspring  therefore  may  be  very  appropriately  called 
tiie  suffering  of  his  sin,  or  the  penalty  annexed  to  that 
great  moral  constitution,  which  God  had  ordained  with 
him  as  the  head  and  parent  of  the  human  family.  It  is  not 
necessary  to  transfer  the  act  of  Adam  to  his  offspring,  and 
account  them  personally  crhninal  for  it,  in  order  to  ac- 
count for  their  suffering:  nor  is  it  necessary  to  attribute  to 
their  created  nature^  anterior  to,  and  irrespective  of  all 
moral  exercises,  some  physical  depravity,  or  inherited 
LUES,  which  is  offensive  to  God,  and  provokes  His  wrath 
personally  against  the  babe  unborn.  All  that  we  think  it 
of  importance  to  know,  or  incjuire  after  here,  is,  that  by 
virtue  of  the  relation  which  God  constituted  between 
Adam  and  his  offspring  as  their  head  and  parent,  as  well 
as  the  great  principle  which  He  ordained  should  mark  the 
administration  of  his  government  over  them,  the  sin  of 
Adam,  rendered  the  death  and  depravity  of  his  descendants 
not  physically  necessary,  but  7norally  certain.  Those 
principles  w^e  descry  in  the  great  laws  of  reproduction  and 
assimilating  development,  which  characterize  his  univer- 
sal providential  agency  in  this  world. 

We  desire  not  to  perplex  our  readers  by  introducing 
terms,  which  have  been  the  occasion  of  doubt  and  alter- 
cation, and  would  perhaps,  through  their  varied  significa- 
tion,  be    misunderstood.^    We   aim,  in   our  investigation 

1-   'A>  tnis+  the  candid  di)^idianvt^(l^i\  \y\\\  give  us  credit  for  sincerity. 


CHAP,  xv;  HUMAN  DEPRAVITY.  2S9 

simply  at  tlie  knowledge  of  facts;  and  however  Intricate 
and  involved  this  subject  may  be  accounted  by  many,  yet 
some  things  are  sufficiently  plain. 

That  we  inherit  from  xldam  an  animal  frame,  which  is 
subject  to  disease  and  liable  to  dissolution,  from  the  very 
first  moment  of  its  existence,  cannot  be  denied.  His  body 
was  the  root  from  which  according  to  the  law  of  reproduc- 
tion, established  by  God,  have  sprung  the  bodies  of  all  his 
oOspring.  The  mortality  of  those  propagated  from  him, 
is  the  result  of  his  sinning  against  God.  Had  he  obeyed 
the  command  of  the  Most  High,  lie  would  not  only  have 
lived  himself,  but  all  his  descendants  would  have  inherited 
from  him  an  animal  frame  adapted  to  immortality.  As  it 
is,  disease  and  death  are  our  inheritance.  Here  it  is  mani- 
fest, that  the  act  of  one  man  has  been  followed  by  its  le- 
gitimate or  ordained  results  on  others.  Evidently  there- 
fore, his  conduct  has  served,  at  least  in  respect  of  our 
viaterial  being^io  sha!?e  our  character  and  condition.  The 
thing  is  not  put  to  our  choice,  nor  made  dependent  on  our 
actions.  We  are  born  into  this  world  a  dying  race. 
"Death  reigned  over  them  that  has  not  sinned  afrer  the 
similitude  of  Adam's  transgression.'^^ 

Does  any  one  object  to  this  sovereign  constitution.'*  Ob- 
jection would  be  vain  and  foolish,  for  we  are  under  it,  and 
die  we  must.  The  sentence  has  gone  forth,  and  we  may 
even  feel  the  ministers  of  death  already  creeping  in  our 
veins,  and  giving  tokens  that  they  are  prepared,  at  any 
moment  to  execute  it,  and  turn  us  to  the  dust.  It  would 
be  miserable  consolation  for  vain  man  to  persuade  himself, 

in  this  derlaration.  It  is  greatly  to  be  lamented,  that  a  refusal  to  employ 
technicalities,  should  be  denounced  as  Jesuitism,  and  a  studied  effort  to 
conceal  heresy.  What  can  be  expected  from  the  exercise  of  ecclesiastical 
authority,  by  those  who  are  ready  to  denounce  an  honest  desu'e,  and  en- 
deavour to  unfold  the  truth,  by  such  epithets  i* 

1.  Rom.  T.  14, 

37 


290  1'HT-  ORIGINAL  OF  CHAP.    XV. 

that^God  has  acted  unjustly  in  establishing  such  a  constitu- 
tion. 

But  few,  if  any,  have  the  hardihood  even  to  venture 
the  thought,  that  the  divine  Being  is  blameworthy,  for 
having  created  man  mortal — nor  for  having  made  that  ntor- 
tality  to  depend  on  the  conduct  of  the  parent  of  all  our  race. 
They  see,  in  som^e  measure,  a  reason  for  the  thing,  in  this 
universal  law  of  God^s  providence,  that  the  developments 
of  the  first  man;  i.  e.  those  that  emanate  from  him,  must 
bear  an  essential  resemblance  to  himself.  It  is  the  univer- 
sal law  which  regulates  the  developments  of  life  in  this 
world. 

Throughout  the  interminable  ranges  of  vegetable  and  an- 
nimal  life,  the  seed  and  ovum  developed  in  a  new  and  in- 
dividuated being,  has  first  been  a  part  of  the  body  of  its 
parent,  and  the  offspring,  in  due  season,  exhibits  the  image 
of  the  parent.  Shall  we  object  to  this  constitution  of  God, 
and  say,  that  when  He  creates,  he  ought  not  to  make  one 
being  dependent  on  another,  but  givs  to  each  one  an  orig- 
inal, separate,  independent  existence.  *'Vain  man  would 
be  wise,  though  man  be  born  like  the  wild  ass's  colt."^ 
Such  is  the  sovereign  constitution  of  God,  and  to  it  we 
must  bow. 

The  derivation  of  our  mortal  bodies  from  Adam,  consti- 
tuting the  whole  human  race  but  one  vast  series  of  being, 
individuated  by  regular  process,  and  developing  the  first 
pair  of  our  progenitors,  is  so  unquestionably  matter  of  fact, 
that  there  can  be  no  denial,  that  in  so  far,  at  least,  as  our 
iDodies  are  concerned,  we  have  not  only  been  begotten  in 
the  likeness  of  Adam,  but  also,  that  as  their  condition,  and 
the  circumstances  of  their  origination,  depended  on  his  own 
character  and  acts,  so  he  has  transmitted  to  us  an  animal 
nature,  that  is  liable  to  disease  and  death. 

%.,  Job  xi.  12. 


CHAP.    XV.  HUxMAN   DEPRAVITY.  291 

We  can  trace  this  law,  or  process  of  reproduction,  almost 
in  every  thing.  So  obvious  is  it,  that  persons,  entirely  un- 
acquainted with  medicine,  will  talk  about  diseases,  inherit- 
ed from  generation  to  generation.  The  physician  unhesita- 
tingly affirms,  that  the  state  of  animal  health  in  the  parents, 
affects  the  condition  of  the  child,  descending  from  them. 
The  same  diseases  are  developed  in  parents  and  children, 
and  when  they  disappear  in  one  generation,  re-appear  in 
the  next. 

Our  Saviour  has  noticed  the  principle  in  the  vegetable 
world.  ^^A  good  tree  cannot  bring  forth  evil  fruit;  nei- 
ther can  an  evil  tree  bring  forth  good  fruit. "^  '^Either 
make  the  tree  good,  and  his  fruit  good;  or  else  make  the 
tree  corrqpt,  and  the  fruit  corrupt  :  for  the  tree  is  known 
by  his  fruit.  ^^^  But  all  this  is  met,  most  unphilosophically, 
by  saying,  that  the  principle  applies  only  to  our  material 
nature.  This,  however,  cannot  be  proved.  The  whole 
force  of  analogy  is  against  it. 

Will  it  avail  any  one  to  allege,  that  as  the  human  soul  is 
immaterial,  and  as  moral  corruption  is  properly  and  only 
predicable  of  our  rational  and  moral  nature,  we  are  not  to 
imagine,  that  the  same  principle  will  apply  to  it  ?  And 
why  not  ? 

If  we  discover  any  grand  principle,  pervading  all  the 
other  parts  of  the  divine  government  in  this  world,  running 
alike  through  the  animal  and  vegetable  creation,  is  it  not 
presumable  to  suppose,  that  it  extends  to  and  embraces  the 
other  parts?  Is  it  not  the  business  of  philosophy  to  gener- 
alize ?  To  trace  the  operation  of  general  laws  and  princi- 
ples, in  their  various  applications?  Is  it  not  the  boast  and 
glory  of  the  Newtonian  philosophy,  ^hat,  by  means  of  a  few 
acknowlo;]gcd  principles,  a  thousand  varied  phenomena 
can  be  explained?  How  does  it  illustrate  and  elevate  the 
wisdom  of  that  philosophy,  which,  having  determined  the 

1.  Mat.  vli.  18.         2,   Mat.  xii,  33. 


i 

cause  of  the  falling  of  an  apple  from  a  tree,  took  it  as  a 
guide,  and  starting  into  the  immensity  of  space,  explored 
the  universe,  and  saw  it  all  moving,  and  preserved  in  har- 
monious order,  by  virtue  of  the  same  law — systems  after 
sj^stems,  whirling,  with  all  their  suns,  and  planetary,  and 
satellitical,  and  cometary,  and  astroidal  worlds,  with  as  un- 
erring certainty,  as  the  apple  tended  to  the  earth,  and  then 
returning,  unfolded  the  mysteries  of  the  tides,  the  motions 
of  the  winds,  the  oscillations  of  the  pendulum,  and  a  thou- 
sand other  phenomena,  that  present  themselves  around  this 
globe? 

When  we  have  ascertained  a  principle  of  divine  govern- 
ment, we  should  not  fear  to  pursue  it  in  all  its  legitimate 
applications;  nor  through  any  of  those  grand  illustrations, 
which,  as  it  were,  stand  forth  in  bold  relief,  in  the  prov- 
idence of  God.  Such  a  principle,  we  think,  is  discern- 
ible in  the  great  law  of  reproduction,  and  of  assimilating 
development,  which  marks  tlie  providential  agency  of 
God.  Its  bearing,  on  the  subject  of  human  depravity, 
we  shall  endeavour  to  trace.  But,  in  the  mean  time,  w^ould 
caution  the  reader,  against  supposing  that  w^e  advocate  the 
idea  of  any  seminal  principles,  physically  innate  or  latent 
in  the  soul,  which  are  derived  by  natural  descent.  What 
the  Confession  of  Faith  says  of  our  first  parents,  viz  :  that 
''They  being  the  root  of  all  mankind,  the  guilt  of  this  fthe 
first)  sin  was  imputed,  and  the  same  death  in  sin  and  cor- 
rupted nature,  conveyed  to  all  their  posterity,  descending 
from  them  by  ordinary  generation,"^  is  sufficientl}'  intelli- 
gible, without  resorting  to  the  supposition  of  there  bei.  g, 
in  our  very  constitutional  properties,  an  operative  principle, 
which  is  the  efficient  cause  of  sin,  and  renders  it  physical- 
ly necessary. 

1.  \Ycstminstcr  Confession  cf  iVith,  c  vi.  sec.  3. 


CHAPTER  XVI. 
THE  DERIVATION  OF  DEPRAVITY 


An  inquiry  as  to  the  origination  of  the  human  soul— The  Idea  of  all  human 
souls  being  concreated   with  Adam's  examined— Does  not  relieve  the 
doctrine  of  Adam's  representation,  and  the  imputation  of  guilt- The  facts 
in  the  case  as-far  as  they  are  ascertainable— The  creation  of  the  human 
nature  of  Adam,  of  Eve,  and  of  Christ  throws  no  Tght  on  the  subject— 
The  law   of  development  observable  in  the  production  of  human  be- 
ings-Various analogical  illustrations  of  this  great  principle  of  the  divine 
government— Its  apphcatlon  to  the  circumstances  and  condition  of  hu- 
man beings— 1.   A  constitutional  nature  is  derived  from   Adam,  which 
is  subjected  to  a  forfeiture  of  privileges  and  immunities  that  could  have 
been  secured  by  his  obedience— Subject  to  disease  and  death— Inquiry 
whether  eternal  life  is  included  in  that  forfeiture— 2.  Men  come  into  ex- 
istence, under  circumstances  which  render  it  morally  certain,  that  they 
universally  will  sin,  as  soon  as  they  are  capable  of  moral  agency— An 
inquiry  whether  there  is  in  man's  nature,  an  efficient  cause,  whose  oper- 
ation renders  it  certain,  that  men  will   sin— Quotations  from  Rivet— 
Owen— The   distinction  between  natural  and  moral  inability— Some  re- 
marks on  the  whole  subject. 

It  may  perhaps  be  thought  extravagant,  and  tresspassing 
into  the  regions  of  conjecture,  to  treat  of  tl  e  origination 
of  the  human  soul.  Yet  as  men  have  speculated  on  this 
subject,  and  there  is  reason  to  suspect,  that  some  of  their 
speculations  have  been  assumed  as  verities,  and  have  ex- 
erted, both  a  practical  influence  on  their  conduct,  and  a  con- 
troling  influence  on  their  belief  in  some  important  mat- 
ters, it  cannot  be  pronounced  presumptuous,  to  attempt,  as 
far  as  reason  and  scripture,  and  the  observation  of  facts  may 
aid,  to  ascertain  the  truth. 


2.91  'HIE    DEia VATION  CHAP.  XVI. 

The  idea  that  all  liinnan  souls  were  created  sbniiltane- 
ously  ivith  J2dam''s,  and  are  introduced  into  human  bodies 
according  as  they  are  prepared  for  them  in  ordinary  gene- 
ration, as  indeed,  all  the  schemes  with  regard  to  pre-exisi- 
ence  and  transmigration,  v/hether  adopted  by  ancient  phi- 
losophical heathen,  or  advocated  by  more  modern  authors, 
scarcely  deserves  attention.  There  is  no  proof,  as  to  the 
mutter  oj  fact^  to  be  drawn,  either  from  human  consci- 
ousiies.'^,  from  tlie  history  of  the  world,  or  from  the  decla- 
rations of  scripture.  Analogy  would  lead  us  to  a  very  op- 
posite opinion.  Nor  are  the  reasons  assigned  for  the/;ro- 
bahiUty  of  its  being  the  fact^^X.  all  satisfactory. 

It  is  unsafe  to  reason  from  our  ignorance.  Because  we 
do  not  know  a  thing  is  not  so,  therefore  it  may  be;  and  be- 
cause, we  do  not  know  but  that  such  a  tiling  may  be,  there- 
fore it  is,  is  a  most  fallacious  species  of  argument.  And,  as 
to  the  d'ifficidties,  in  which,  the  successive  production  of 
rational  creatures,  confessedly  depraved,  seems  to  involve 
th^  divine  agenc;/,  and  the  occasion  which  it  is  supposed 
to  furnish  for  animadversion  on  the  divine  character, 
they  are  not  at  all  obviated  b}'-  the  supposition  of  the^re- 
f-i'islence  and  simidtayieoiis  creation  of  human  souls. 

Nor  can  it  at  all  relieve  the  theory  of  representation  and 
the  consequent  imputation  of  guilt.  In  the  ordinary  af- 
f^iirs  of  life,  we  do  indeed  act  on  the  principle,  ihat  the 
constituents  and  representative,  are  boih  in  being;  yea,  and 
that  the  latter  has  been  constituted  such  by  the  will  of  the 
former.  If,  in  the  relation  between  parent  and  offspring, 
ihere  seems  to  be^a  departure  from  the  principle  recognized 
in  other  repesentative  relations,  a  very  satisfactory  reason 
can  be  assigned  for  it,  in  the  circumstance,  that  the  gif- 
spring  are  brought  into  existence,  through  the  instrumen- 
iniity  of  the  parent,  and  are,  for  a  considerable  portion  of 
their  exisience,  dependent  on  his  care.  The  act  of  the  re- 
presentative or  agent  in  ordinary  cases,  affect s  Wiq  aon^lii- 


dHAP.   XVI.  OF  DEPRAVITY.  295 

uents;  and,  it  is  admitted  justly  enougli,  because  the  latter 
have  employed,  deputed,  or,  if  we  may  so  speak,  by  their 
own  selection    and    commission,  and   instructing    of  him, 
have,  as  it  were,  identified  themselves  with  him.      No  one 
however,   pretends  that  the  act  of  a  parent  affects  the 
child,  because  of  any  consent  or  instruction,  actual  or  im- 
plied, given  by   the  child  previously.     The  law  however, 
guards  carefully,  against  the  parents  being  affected — save 
in  those  moral  respects,  which  human  law  cannot  obviate — 
by  the  act  of  the  child,  except  in  those  cases  where  it  was 
done  by  the  authority  or  with  the  consent  and  approbation 
of  the  parent.     To  contend    therefore,  for  the  pre-exist- 
ence  of  human  souls,  in  order  to  vindicate  the  conduct  of 
God,  as  the  great  moral  governor,  in  making  the  character 
and  condition  of  human  beings,  dependent  on  the  act  of 
tddam,  the   primitive  parent,  and  thus  to   account  for  the 
derivation  of  depravity,  will  be  of  no  avail.      It  is  push- 
ing the  idea  of  representation  too  far,  and  does  indeed  se- 
cure nothing  in  the  respect  for  which  it  is  mainly  inteiided. 
There    is   no  proof,  nor  can   there  be,  that  the  world  oF 
human    souls,    supposed   by  some,  to   have  been   created 
when  God  breathed  into  Adam's  nostrils  the  breath  of  lifey 
and  he  became  a  living  soul,  consented  to,  and    approved 
of  the  act  of  God,  in  making   him  their  great  representa- 
tive to    act  for  them,  in  the  high  concernments  of  their 
eternal  destiny.     It  will  not  do,  it  is  not  safe,  to  run  anal- 
ogies too  far.      They  may  illustrate,  and  shadow  forth,  or 
help  to  some  conception  of,  a  thing  of  the  full  and  accurate 
apprehension  of  which  we  are  incapable.     To  press  them 
further,  is   dangerous:  and  it  is  perhaps,  more  than  mere 
conjecture,  that  not  a  little  of  the  obscurity  and  mysticism, 
on  the  subject  of  human  depravity,  arises  out  of  confused 
notions  of  Adam's  representative  cliaracter — his  represen- 
tation of  the  human  race,  being  viewed  as  essentially  the 
»ame  with  the  various  forms  and  modifications  o^  it.  with 


29G  nil:  DERIVATION  CHAP.   XV J. 

which  \vc  meet  in  common  lite,  and  vvliich  are  sometimes 
a(.](hiced  in  illustration  of  it. 

Unquestionably  there  must  be  some  features  in  the  re- 
lation which  existed  between  Adam  and  his  progeny,  which 
are  not  to  be  traced  in  those  resemblances  of  it  occurring 
in  ordinai-y  life,  and  we  therefore  ought  not  to  allow  our- 
selves to  conceive  of  it  entirely  by  what  we  see,  but 
carefully  endeavour,  by  an  observation  of  facts,  and  the 
great  principles  which  mark  the  government  of  God,  to 
ascertain  it.  Suppositions,  resorted  to,  or  necessary  to 
susiain  a  theory^  might  safely,  in  every  instance,  be  ques- 
tioned. Undoubtedly  they  may  be  safely  rejected,  and 
such  is  the  character  of  the  suppjosition  which  we  at  present 
contemplate.  It  is  recommended  mainly,  because  it  is 
tliought  to  throw  some  light  on  the  representative  charac- 
ter of  Adam,  and  relieve  the  doctrine  of  derived  depra- 
vity, from  the  apparent  ground  which  it  affords,  to  object 
against  the  purity  of  God  the  Creator. 

In  [Ills  latter  respect,  it  fails  as  entirely  as  in  the  former. 
For.  if  it  cannot  be  supposed  that  God  creates  a  being 
p;\ysically  impure,  and  that  therefore^  all  human  souls, 
must  have  been  created  before  the  fall,  and  that  they  he- 
come  impure  hy  virtue  of  their  being  introduced  into 
bodies  propagated  from  the  guilty  parents  of  our  race, 
liow  is  the  justice  or  purity  of  God  relieved?  Are  they 
not  as  deeply  implicated,  as  upon  the  supposition  of  their 
jn'ogressive  formation,  if  not  more  so?  As  rational  be- 
ings, they  must  have  been  under  the  government  of  law; 
and  if  the}^  were,  the  justice  of  God  could  not  have  re- 
mained unimpaired,  had  He,  by  an  arbitrary  constitution, 
made  the  future  cliaracter  and  condition  of  innocent  creat- 
ures already  existing,  yea,  and  their  eternal  destiny,  de- 
])endent  on  the  conduct  of  one  being,  differently  situated, 
■ftnder  a  different  moral  constitution,  and  subjected  them 
because  of  his   rebellion,  to   misery   and  degradation,  by 


CHAP.   XVr.  OF  DEPRAVITY.  3.97 

means  of  their  being  brought  into  connection  with  diseas- 
ed and  dying  bodies  procreated  from  him?  This  we  c  an- 
not  do.  If  it  be  alleged,  that  the  same  objection  can  b© 
urged  against  the  idea  of  the  soul's  being  created,  after  the 
formation  of  the  body,  in  a  pure  state,  aod  in  that  state 
being  introduced  into  it,  it  may  be  replied,  that  much  if 
not  all,  of  the  perplexity  on  this  subject,  arises  out  of 
the  false  assumption,  that  the  soul  itself  is  physically  de- 
praved. It  will  not  be  affirmed  that  the  body,  simply  as 
a  body,  is  in  itself  sinful;  and  if  not,  why  must  we  sup- 
pose the  soul  as  soul,  or  any  modification  of  mere  be- 
ing whatever,  to  be  so?  Should  we  admit  that  the  soul  or- 
iginates, like  the  body,  according  to  some  fixed  law  of 
God^s  providential  agency;  so  that  the  father  may  be  said  to 
beget  a  son,  in  his  own  likeness,  as  truly  in  reference 
to  the  spiritual,  as  to  the  material'  part  of  his  nature.  If 
there  be  nothing  sinful  in  simple  created  nature,  the  agency 
of  God  in  the  production  of  a  human  being,  body  and  soul, 
though  it  is  morally  certain,  that  the  being  will  sin,  does  not 
make  Him  the  author  of  sin.  \isi7nple  created  nature  how- 
ever, is  sinful,  then  it  does  certainly  follow  that  He  is;^ 
which  is  a  result  so  palpably  erroneous,  that  we  must  prompt- 
ly abandon  every  theory  or  supposition,  from  which  it  le- 
gitimately flows. 

It  is,  perhaps,  safest  and  best,  in  a  question  of  this  na- 
ture, to  confine  ourselves  strictly  to  matters  of  fact,  so  far 
as  accurrae  observation  will  teach  us  what  they  are.  What 
then  are  the  facts?  The  following  cannot  he  denied;  viz: 
that  the  human  soul  acquires  all  its  knowledge,  and  acts, 
exclusively,  through  the  intervention  of  its  material  ve- 
hicle, the  body — that  we  are  not  conscious  of  any  know- 
ledge or  recollections,  derived  from  a  previous  state  of  ex- 
istence,^ independent  of  our  bodies — that  there  are  certain 
susceptibilities  of  the  human  soul,  which  are  in  unison  with 


2SS  '^^^^  DEinVATION  CHAP.   XVI. 

various  animal  affections,  possessed  by  us,  in  common  with 
irrational  creatures — that  the  affections  and  actings  of  the 
human  soul  are  displayed  in  tiie  developments  and  growth 
of  our  animal  bodies; — and  that  these  affections  have  a  povv- 
ferul  influence,  and  are,  indeed,  invariably,  in  some  of  their 
modifications,  involved  in  the  origination  or  production  of 
sinful  acts. 

Further,  wlien  v^e  trace  back  the  growth  o{  the  human 
hody,  we  find  that  it  is  impossible  to  determine  the  period 
at  which  it  became  a  separate  existence  =  For  a  long  period, 
it  existed  in  the  body  of  its  parent,  yet  was  it  capable  of 
certain  actings,  distinct  from  those  of  its  parent;  although 
its  existence  was  altogether  dependent.  Its  growth,  which, 
in  a  state  of  dependence,  was  gradual,  and  even  its  material 
organs,  for  the  origination  of  thought  and  for  those  actings, 
requisite  to  accomplish  ffurposes  and  obey  volitions,  w^ere 
progressively  developed.  ''My  substance  was  not  hid  from 
thee  when  I  was  made  in  secret,  and  curiously  wrought  in 
the  lowest  parts  of  the  earth.  Thine  eyes  did  see  my  sub- 
stance, yet  being  unperfect;  and  in  thy  book  all  my  mem- 
bers were  written,  which  in  continuance  were  fashioned, 
when  as  yet  there  was  none  of  them.''^ 

There  is  here  distinctly  recognized  the  agency  of  God, 
as  extending  to  the  wbole  of  man's  being— not  his  body  on- 
ly, but  also  his  immortal  mind,  in  \}ci^  production  of  both 
which,  God  is  explicitly  recognized  by  the  Psalmist  as 
being  concerned.  *'Th6u  hast  possessed  my  reins,'^^  says 
he,  * 'and  hast  covered  me  in  my  mother's  womb."^  The 
expression  "reins"  is  most  frequently  employed  in  the 
Psalmist's  v^^ritings,  to  denote  the  rational  mind.  ''My 
reins  instruct  me  in  the  nigbt  season.*'^  "The  righteous 
G-od  trieth  the  heart  and  the  reins.^^"^    jfs,  therefore,  the 

1.  Pslam  cxxxix,  15 — 16.  2,  Psalm  cxxxix,  13. 

3,  Psalm  xvi,  7.  4    Pialm  vii,  9. 


CHAP.    XVi.  OF  DEPRAVITY.  299 

agency  of  God  is  extended  alike  to  the  production  of  both 
body  and  soul,  and  both  are  gradually  developed  mMefr  etc- 
tings,  it  is  certainly  not  so  evident,  as  to  be  assumed  with- 
out dispute,  that  the  human  soul  is  created,  instantaneous- 
ly, by  some  insulated  and  immediate,  or  independent  effort 
of  divine  power,  and  brought,  with  all  its  various  capac- 
ities, into  connexion  with  the  human  body. 

The  presumption,  arising  from  analogy,  is  against  this 
idea;  whether  we  suppose  that  that  eflfort  of  divine  power, 
in  creating  the  human  soul,  is  simultaneous  with  concep- 
tion, Avith  quickening,  or  with  the  first  inspiration. 

The  process  of  the  divine  Being,  in  creating  the  first 
man,  can  afford  no  light  here.  Adam's  body  was  at  once 
moulded  fron?  the  clay,  into  the  perfect  stature  of  a  full 
grown  man;  with  the  entire  development  of  all  the  organs 
requisite  for  animal  action.  And  his  soul  in  full  possession 
of  all  its  capacities,  was  also  formed  and  communicated,  sim- 
ultaneously, with  the  very  first  inflating  of  his  lungs,  so  that 
he  came  into  being  with  all  his  animal,  intellectual  and  mo- 
ral powers,  in  a  state  of  full  development — with  actual 
knowledge,  righteousness  and  holiness;  i.  e.  acting  from 
the  first  with  intelligence,  conformably  to  the  law  of  recti- 
tude, and  under  the  influence  of  benevolent  emotions.  This 
can  be  said  of  no  other  of  the  human  family,  save  of  Eve, 
^nhe  mother  of  all  living. ^^  The  fact  therefore  seems  plain- 
ly to  be,  that,  w^hatever  agency  God  is  pleased  to  exert  in 
the  production  of  human  beings,  it  is  according  to  some 
established  laiu,  ordained  at  the  very  creation  of  our 
first  parents,  which  law  remains  unaltered  by  their  fall, 
and  which  agency  would  have  been  exerted  in  the  very 
^ame  way,  had  they  continued  innocent. 

The  production  of  the  human  nature  of  the  Son  of  Godj 
was  a  departure  from,  and  in  opposition  to  the  established 
law  of  procreation,  and,  consequently,  being  as  perfectly 
miraculous  as  was  the  translation  of  Enoch  and  Elijahs 


300  THE  DERIVATION  cHAP.  XVI. 

that  they  should  not  see  death,  the  sacred  scriptures  have 
been  very  careful  to  let  us  know  lohat  was  the  mode  of 
the  divine  ageiicy  in  if,  and  by  what  proof  the /ac^  of  its 
tniraculous  origination  has  been  established.  Miracle 
upon  miracle  attested  the  extraordinary  character  of  that 
ehild,  which  had  been  spontaneously  conceived  in  the 
womb  of  Mary,  and  was  brought  forth  by  one,  that  expres- 
ed  her  own  astonishment,  saying,  "How  shall  this  be,  see- 
ing I  know  not  a  man."^ 

Now  the  agency  of  God,  which  is  ordinarily  exerted  in 
the  production  of  human  beings,  proceeds  or  is  exerted  up- 
on this  principle,  universally  characteristic  of  His  govern- 
ment in  this  world,  that,  in  the  development  of  one  being, 
there  is  originated  another  and  a  separate  being,  who,  by 
regular  process  of  growth  shall  exhibit  essential  resem- 
blance, and  that  this  development  shall  take  place  in  the 
actual  exercise  of  appropriate  appetites  and  capacities. 
Throughout  the  v^hole  of  animal  existence,  the  law  obtains, 
that  the  voluntary  exercise  of  appetites  and  functions,  on 
the  part  of  the  parents,  leads  to  the  evolution  of  an  off- 
gpring,  jjossessing  the  same  constitutional,  and  acquir- 
ing the  same  characteristic  properties. 

We  may  discern  some  analogical  illustrations  of  this,  in 
those  creatures,  to  which  we  do  not  attribute  volition.  So 
uniform  is  the  agency  of  God,  in  the  propagation  of  vege- 
tative life — for  the  law  of  vegetative  procreation  is  but  an- 
other expression  for  the  divine  agency — that  the  horticul- 
turist can,  with  unerring  certainty,  predict  the  properties  of 
a  fruit,  the  embryo  of  which  he  has  taken  care  to  impreg- 
nate. The  seed  or  germ  does  not  possess,  in  itself,  any  pow- 
er, which  has  efficiency  to  cause  its  own  developments. 
Some  men  talk  about  a  vital  principle  in  it;  but  they  talk 
unintelligibly  to  us.     All  that  we  can  venture  to  affirm, 

1 .  I";uke  i,  34. 


CHAP.  XVI.  OF  DP:pRAYrrY,  301 

from  an  actual  observation  of  facts,  without  Introducing  in- 
ferences, which  may  be  false,  is,  that  the  seed  is  a  modifica- 
tion of  bein<j;,  adapted  to  certain  uses  and  intentions  by 
the  great  Creator,  and  capable  of  being  brought  into  a  reg- 
ular series  of  actions  or  motions,  developing,  under  the  in- 
fluence of  appropriate  exciting  causes,  the  constitutional,  and 
acquirino;  the  characterestic  properties  of  the  being,  from 
whichithasbeenevolved.^  And  wemay  trace  the  same  great 
principle,  even  in  inanimate  nature.  In  chr3^stallization 
formations  take  place,  according  to  a  progressive  agency  of 
God,  which  are  perfectly  assimilated  to  the  first  productions 
of  Almighty  power,  when  the  rock  or  mineral,  to  which 
class  they  belong,  was  instantaneously  produced.  And 
through  the  whole  processes  of  ossification  in  the  animal, 
and  lignification  in  the  vegetable  kingdoms,  we  trace  a  sim- 
ilar agency  of  God,  not  instantaneously,  but  progressivelv 
exerted,  in  bringing  into  being,  creatures  assimilated  to 
those  from  which  they  have  been  evolved. 

Shall  we  then  think  it  strange,  that  the  great  Creator 
should  pursue  the  same  plan  of  operation,  in  the  produc- 

1.  The  vegetable  physiologist  can  discern  the  different  parts  of  the  seed, 
which  form,  as  it  were,  the  basis  of  future  actions  and  motions,  and  which,  bv 
germination,  circulation,  and  other  processes,  may  be  developed  in  the  tree, 
whose  life,  perchance,  will  form  an  aggregate  of  a  thousand  yeai's.  These 
are  the  corculum,  or  embryo,  the  cotyledonesy  albumen,  plumula,  rostellum  or 
radicle,  hilum,  testa,  &c.  all  of  which  are  adapted,  when  acted  on  by  the  ap- 
propriate stimulus,  or  exciting  causes,  to  those  motions,  through  which  the 
development  takes  place.  A  vital  principle  in  these  things,  is  a  mere  hy- 
pothesis. Observation  shews,  that  m  impregnated  seeds,  which  are  those  we 
callliving  or  vital — i.  e.  capable  of  evolutioji,  the  concrrLUM  is  closely  con- 
nected with  the  cotyledones,  on  which  it  depends  for  the  first  supplies  of  nu- 
triment, while  in  imimpregnated seeds  it  is  deficient  or  abortive,  so  that  the  rel- 
ative position  of  the  parts  of  a  seed  being  appropriate,  it  is  adapted  to  the 
purposes  of  development.  This  is  all  we  mean  in  common  parlance,  wheji 
we  call  it  a  living  seed.  We  designate  it,  merely  as  adapted  to  the  purpo- 
ses of  development  and  growth — a  general  quality.  We  never  say  z7  lives, 
till  the  germinating  process  actually  commences. 


302  «^HE  DERIV.^-UOX  tHAP.    XVI, 

lion  of  successive  creatures,  in  whom  moral  qualities  are  to 
be  displayed?  Why  sliall  He  here  depart  from  the  grand 
fundamental  law  of  His  agency,  which  obtains  throughout 
this  world?  Is  He  under  obligations  to  create  every  mo- 
ral being,  by  a  perfectl}^  separate  act  of  power,  in  full  pos- 
session of  all  its  qualities  at  once,  and  in  a  state  of  absolute 
independence  on  all  others?  We  do  not  I'ind  that  he  is  in 
reference  to  man;  for  his  existence  is  derived  from  that  of 
his  parent,  in  whom,  for  a  season,  he  unquestionably  lived. 
His  faculties  are  gradually  acquired,  and  he  can  never  be 
absolutely  independent.  Whatever  may  be  said  of  the  ex- 
clusive applicability  of  the  above  observations,  to  our  cor- 
poreal nature,  it  is  certain,  that  all  our  characteristic,  7?zo- 
?"«/ qualities,  are  actually  acquired  through  the  growth 
and  development  of  our  material  being. 

Assuming  it  then  as  fuct,  that  the  agency  of  God,  in  the 
formation  and  support  of  msn,  is  exerted  according  to  the 
law  of  development,  which  secures  the  evolution  of  a  sim- 
ilar being  from  its  parent;  the  sin  and  fall  of  Adam  being 
admitted,  we  m.ay  see  how  his  posterity  becom.e  affected  by 
his  sin. 

1.  They  inherit  a  constitutional  nature,  which  has  been 
subjected,  by  virtue  of  the  constitution  of  God/  to  a  for- 

1.  Tlic'.vord  covenant,  as  used  in  the  Old  and  New  Testament,  is  preferred 
b}'  many.  It  must  be  obvious,  that  it  d'ffered  in  some  circumstances,  very 
rnateriaUy,  from  what  we  call  covenants  among  men.  "The  word,  in  the 
Old  Testament  languag-e,"  says  a  very  able  writer,  "by  which  God  hath  cho- 
sen to  express  his  instrumejit  of  government,  and  which  our  translators  al- 
ways use,  is  covenant.  The  word  signifies,  generally,  all  kinds  of  deeds, 
v/hercby  rights  of  any  sort  are  conferred,  and  is  very  frequently  used  for 
covenants,  or  mutual  agreements  between  man  and  man.  This  might  have 
been  reckoned  decisive,  if  the  New  Testament  writers  had  not  cleared  up 
the  dlfterence.  Where  the  Hebrews  had  but  one  word  for  all  kinds  of 
deeds,  the  Greeks  have  two — a-jvByiKu  and  iicibymn.  The  first,  as  the  word 
plainly  imports,  is  used  to  signify  covenants,  or  mutual  agreements,  wherein 
xwo  or  more  are  engaged;  the  other  is  never  used,  but  to  denote  the  deed 
of  one,  a  constitution  or  established  orJer,  a  grant,  or  deed  of  gift;  and  par- 
ticulai-ly  a  testament,  by  which  inheritances  or  legacies  are  conveyed.    AriJ 


CHAP.   XVI.  OF  DEPRAViTY.  3O3 

feiture  of  those  privileges  and  imiriunities,  wliich  would 
have  ensued  or  been  prolonged,  on  the  obedience  of  our 
great  primogenitor.  There  €:\n  be  no  doubt,  but  that  the 
circumstances  and  condition  of  the  human  race,  are  very 
different  now,  from  what  they  would  have  been,  had  not 
Satan  seduced  our  first  parents  from  their  allegiance  to 
God.  Whatever  may  be  men's  theories  about  the  paradisa- 
ical state  of  Adam,  or  the  ultimate  effects  of  his  fall,  on  the 
hopes  and  destiny  of  his  offspring,  the  fact  cannot  be  de- 
nied, that  their  condition,  at  present,  is  very  unlike  to  what 
it  certainly  would  have  been,  had  he  not  eaten  the  forbid- 
den fruit. 

They  are  the  subjects  of  disease,  of  suffering,  and  of 
death,  from  which  they  would  have  been  exempted,  ac- 
cording to- the  promise  of  immunity  and  life,  implied  in  the 
original  threat — *^on  the  day  thou  eatest  thereof,  thou  shalt 
surely  die."  Adam  was  constituted,  as  it  Vv'ere,  the  foun- 
tain, whence  life  or  death  v/as  to  flow  to  his  descendants. 
Our  fortunes  were  placed  in  his  hand;  and  whatever,  on  the 
one  hand,  of  enjoyment  he  was  rendered  susceptible,  and 
of  resources  for  it  with  which  he  was  furnished;  or,  on  the 
other  hand,  of  misery,  and  the  means  by  which  it  couid  be 
produced,  constituted  the  estate  or  inheritance  which  should 
be  parcelled  out  among  his  descendants  and  heirs.  On  them, 
the  consequences  of  his  rebellion  fall,  and  they  are  subjected 
to  the  very  same  forfeitures  which  he  incurred.      He  in- 

whoever  will,  with  any  care  and  attention,  consider  what  in  our  translation 
are  called  God's  covenants,  will  find  them  all  of  this  latter  kind,  either  au- 
thoritative constitutions,  which  those  to  whom  they  vrere  given  were  oblig-- 
ed  to  submit  to,  or  g-rants  and  deeds  of  gifts  in  their  favor,  which  went  al- 
ways together,  and  constituted  at  once  the  rule  of  judgment  for  the  sover- 
eign, and  duty  for  the  subject.— Riccaltoun's  Works,  v.  ii,  p.  70—71 . 

In  the  large  sense  wherein  Berith  is  taken,  a  man's  end  or  purpose  may 
be  called  his  covenant,  as  Job  xxxi,  1.  "I  made  a  covenant  with  my  eyes  " 
And  so  Godcalleth  his  purpose  or  decree,  concerning  the  orderly  course  of 
nature.— Owen  on  the  Hebrews,  vol.  ii,  p.  85, 


304  THE  DERIVATION  CHAP.  xvi. 

curred  the  forfeiture  of  that  life,  which,  in  innocence,  he 
possessed,  and  the  interruption  and  loss  of  that  commu- 
nion with  God,  which  he  enjoyed.  Bodily  disease,  and 
suffering,  and  an  indisposition  to  maintain  and  seek  an  in- 
tercourse with  God,  quickly  affected  him,  and  these  things 
have  been  experienced  by  all  his  progeny. 

Whether  eternal  life  was  actually  included  in  that  for- 
feiture, which  would  be  exacted  from  him  and  his  offspring, 
have  by  some  been  doubted.^  It  is  certain,  that  eternal 
death  in  their  oivn  persons,  has  not  been  incurred  by  many 
of  the  human  family.  Had  eternal  death  in  a  man's  own 
person  been  actually  the  very  punishment  ordained,  it 
would  have  been  forever  impossible  for  man  to  have  been 
saved. 

1.  In  order  therefore,  to  attain  any  thing  like  proper  conceptions  of  the 
great  change  which  was  made  in  the  circumstances  of  mankind,  by  our  first 
father's  transgression,  we  must,  in  the  first  place,  be  sure  of  the  right  im- 
port and  meaning  of  that  denunciation  which  produced  it,  and  particularly 
of  that  which  he  must  certainly  fall  under  upon  his  eating  the  forbidden 
fruit.  Many  have  carried  this  so  far,  as  to  extend  it  even  to  that  which  has 
been  since  called  eternal  death;  the  punishment  we  find  denounced  against 
the  despisers  or  neglecters  of  Jesus  Christ  and  his  great  salvation;  therefore 
called  eternal^  because  there  remains  no  possibility  of  relief.  Others  stop 
as  much  short,  confining  it  entirely  to  the  deatli  of  the  body,  and  redu- 
cing it  to  dust.  There  are  only  two  ways  on  which  we  can  certainly  de- 
termine this  important  question,  viz:  the  judgment  given  upon  the  delin- 
quents b}'  the  judge,  who  was  the  framer  of  the  law,  and  therefore  under- 
stood it  pei'fectly,  and  our  own  experience  of  what  we  either  do,  or  may 
feel,  in  ourselves,  in  this  our  present  state,  which  was  fixed  and  determin- 
ed b}'^  that  judgment.  There  has  been  a  third  v/ay  attempted,  and  much 
insisted  on;  viz.  reasoning  upon  the  circumstances  of  the  case,  and  the  con- 
sequences which  seem  naturally  to  arise  out  of  them.  So  far  as  these  are 
found  agreeable  to,  and  supported  by  the  other  two,  we  may  conclude 
them  just;  otherwise  no  great  dependence  can  be  had  on  them,  however 
they  may  appear  to  our  apprehensions  of  things,  which  are  at  best  but  a 
bad  rule  to  judge  by. 

As  death  is  allowed  by  all  to  import  an  end  put  to  life,  and  as  the  denun- 
ciation was  peremptory,  "  In  the  day  thou  eatest  thou  shalt  surely  die," 
TiiQu,  and  not  another,  we  mu-^t  conclude,  could  import  no  less  than  the 


CHAP.   XVI,  OF  DEPRAVITY.     .  3q- 

All  that  we  can  say,  with  certainty  on  tliis  subject, and 

it  is  abundantly  sufficient  to  fill  us  with  horror  in  contem- 
plating the  natural  condition  of  the  liuman  race,  and  to  in- 
duce us  toaccept  and  prize  the  great  salvation  offered  tlu'ouffh 
Jesus  Christ, — is,  that  man  was  subjected  to  a  forfeiture  of 
all  that  life,  which,  in  a  state  of  innocence  our  first  parents 
possessed,    and  for  any    thing  he    knew,    or    could    do, 
to    better  his    condition,  it    must  and   would    have   been 
eternal.      To    Jesus    the    blessed    mediator,    do   we   owe 
the  resolution  of  our  painful  doubts,  and  horrible  suspense 
on  this  subject.      The   justice  that  exacted  a  present  for- 
feiture of  life,  and  inflicted  a  present  suffering,  might  be 
presumed  to  require  that  they   should   be  eternal,  since  it 
was,  manifestly,  morally  imposible  that  man  could  re-in- 
state himself  in   the  condition  from  which  he  fell,  or  un- 
less of  all  that  life,  he  was  then  in  possession  of,  which  we  may  call  the 
paradisiacal  life,  and  no  further.  It  seems  therefore  incumbent  on  those  who 
extend  it  to  eternal  death,  to  make  it  appear  that  Adam,  in  paradise,  was 
possessed  of  that  kind  of  life,  which  is  called  kterxal,  the  life  which  is  in 
Christ  Jesus;  which  I  believe  nobody  will  say.     They  build  much  on  the 
nature  and  demerit  of  sin:  and  I  would  not  willingly  say -any  thing,  that 
might  be  constructed  into  the  least  tendency  toward  extenuating  the  na- 
ture of  that  horrible  evil;  but  by  the  issue  of  this  first  dispensation,  and 
several  other  instances  in  the  record,  we  must  conclude,  that  it  belongs  to 
the  Gi'eat  Sovereign  to  affix  what  penalty  he  pleases  to  his  laws.     The  con- 
clusions drawn  from  the  nature  of  vindictive  justice,  are  rather  too  bold 
for  man  to  make,  without  better  authority  than  the  record  gives  us.     But 
there  is  one  insuperable  prejudice,  that  attends  this  supposition.    That  had 
eternal  death  been  the  penalty,  Adam  hiinself  at  least,  must  have  died  eter- 
nally; and  if  the  denunciation  given  upon  the  transgression,  extends  to  all 
his  posterity,  as  appears  by  the  event  it  did,  not  one  of  them  could  have 
been  saved,  without  dispensing  with  the  unalterable  divine  constitution,  or 
somehow   changing  the  tenor  of  it:  an  absurdity  which  can  never  be  ad- 
mitted on  any  consideration  whatsoever.  That  original  life  must  be  destroy- 
ed; nor  can  the  original  law  be  satisfied  by  any  means  whatsoever  until  tliat 
is  done;  but  when  it  is  done,  and  that  law  thereby  fulfilled,  there  is  nothing 
to  hinder  the  Creator  to  Yaise  whom  he  pleases  to  eternal  life.    Riccal- 
toun's  \Vorks,  vol,  ii.  p,  72 — 75. 

39  '  - 


306  .  'HIE  DEHIVATIOX  chap.   XVI. 

do  what  had  been  done.  Vague  hopes,  wretched  de- 
lusions/ distracting  feai^s,  gloomy  forebodings,  horrible  an- 
ticipations, were  the  exchange  that  our  first  parents  made 
for  the  peace  and  joy  of  a  calm  life  of  comnitinion  with 
God.  And  the  very  same  things  are  characteristic  of  that 
condition  into  which  we  are  born.  By  virtue  of  our 
connection  with  Adam  as  descending  from  him,  we  are 
subjected  in  fact  to  the  forfeiture  of  all  the  prilvileges  and 
immunities  pertaining  to  a  state  of  innocence.  It  cannot  for 
a  moment  be  alleged,  that  we  are  treated  as  we  would  have 
been,  had  we  been  the  children  of  innocent  parents. 

2.  But  this  is  not  all.  In  consequence  of  the  sin  of  Adam, 
men  come  into  existence  under  the  influence  of  causes  and 
circumstances,  which  render  it  morally  certainythdit  they 
universally,  will  sin,  as  soon  as  they  are  capable  of  moral 
agency.  As  to  the  facts  here  stated,  there  is  no  dispute. 
But  what  are  these  causes?  An  innate  powerful  efficient 
principle^  says  one.  The  internal  constitution^  says 
another.  A  co^'n^^?/ Aa6«7,  says  a  third.  T\\^  operative 
disposition  or  propensity^  says  a  fourth.  The  very  na- 
ture itself  says  a  fifth.  It  is  of  little  moment  to  dispute 
about  words.  The  whole  dispute  here,  it  seems  to  us, 
turns  on  the  decision  of  the  following  question.  Is  therein 
simple  nature,  as  created  by  God,  and  derived  from  Adam, - 
and  prior  to  all  acts,  an  efficient  cause,  whose,  operation 
renders  it  certain  that  men  will  sin?  It  is  admitted,  that, 
in  so  far  as  it  relates  to  the  appetites  and  passions  of  our 
nature,  there  is  some  foundation  laid  for  them  in  our  very 
being.  We  hunger,  we  thirst,  we  love,  we  fear,  because 
such  is  our  nature.  God  has  so  constituted  us.  There  is  a- 
cause  for  these  things  in  our  physical  constitution,  just 
as  there  is  in  the  irrational  animals. 

Some  animals  are  carnivorous;  others  are  graminivo- 
rous. They  are  instinctively  inclined  to  the  food  which 
isatlapte^-to  their  appetites.     In  all  thiS;  there  is  a  foua- 


CHAP.  XVI.  OF     DEPRAVITY,  3O7 

dation  laid  in  their  very  physical  being.  There  is  a  sort 
of  7iecessity  superinduced  upon  the  actions /rc'??z  the  very 
constitution  of  the  animal.  It  is  an  operative  cause,  laid 
in  the  very  nature,  which  renders  the  result  irresistible 
and  infallible.  Must  we  believe  that  men  are  inclined  in 
the  same  way  to  sin,  and  that  therefore,  because  of  anz?^- 
nate  jn'opensity  to  sin — the  foundation  laid  in  the  very 
nature — that  nature,  apart  from,  and  prior  to,  any  of  its 
moral  actings  is  sinful?  That  is  to  make  God  the  author 
of  sin,  and  to  make  men  sin  hy  physical  necessity.  The 
idea  of  God^s  creating  men  physically  incapable  of  holi- 
ness and  yet  requiring  holiness  in  them,  and  damning  *hem 
to  eternal  misery  for  not  possessing  it,  is  too  monstrous  for 
any  one  avowedly  to  advocate. 

Yet  this  idea  seems  to  be  wrapped  up  in  the  technics 
and  illustrations  of  some.  ^^The  scripture  certainly'' 
says  Rivet,  '^oft-times  insinuates  to  us,  that  original  sin  is 
not  a  mere  privation,  but  something  somehow  2^ositive^ 
that  is,  it  is  wont  to  inculcate  that  it  is  affirmative.^'^ 
Paul's  personification  of  sin,  he  interpreted  literally  and 
philosophically;  so  thatj  when  the  apostle  exhorts  chris- 
tians, that  they  ^ 'let  not  sin  reign  in  (their)  mortal  body, 
that  they  should  obey  it  in  the  lusts  thereof,"^  he  suppo- 
sed his  *'  words  indicate,  that  there  is  some  habitual  lust- 
ing in  man  whose  proper  acts  are  actual  lustings,^  which 
habitual  evil  the  apostle  calls  sin."  Still  less  ambiguous- 
ly does  he  seem  to  inculcate  the  monstrous  sentiment  above 
expressed.  ''They^  therefore,  have  not  significantly  enough 

1.  Scriptura  certe  quoties  peccatum  originale  nobis  insinuat,  non  merara 
privationem,  sed  aliquid  qiiodani  modo  positioum,  id  est  affinnativurri,  sokt 
inculcarc.     Syn.  puk.  Theol.  Disp.  iv.  p.  169. 

2.  Rom.vi,  12. 

3.  Quae  verba  indicant,  concupiscentiam  quandam  babltualem  esse  in 
homine,  cujus  proprii  actus  sunt  conupiscentios  actuales,  quod  malum  habit- 
I'ale  apostolus  peccatum  appellat.     Si^fop.  Puk.  TheOj..  Dis?,-xv.  p.  Wh- 


30S  ™£  DERrVATION  cHAP.  XVI. 

expressed  the  force  of  this  sin" — he  had  just  above  called  it 
"a  stain;  and  most  filthy  corruption  of  all  the  parts  of  man, 
as  born  into  this  world;"  (labes  et  foedissima  omnium  hom- 
inis  partium) — ^Svho  make  it  to  consist  only  in  the  want 
of  original  righteousness;  because,  by  it,  our  nature  is  not 
only  devoid  of  any  thing  good,  but  also  fertile  and  fruitful 
of  every  thing  evil;  so  that  it  cannot  be  idle.  Hence  some 
of  our  men  have  said,  that  the  fuel  of  sin  is  not  without 
ACTUAL  sin;  yea,  that  it  /5  actual  sin;  which,  although  said 
without  authority,  yet  ought  not  to  be  calumniated  by  our 
adversaries,  since  they  meant  nothing  else,  than  that  this 
sin  both  exists  in  act,  and  is  also  actuating  and  operative, 
so  that  it  cannot  rest  even  in  infants,  but  excites  vicious 
(guilty)  affections."^ 

^^Butthe  subject  of  this  subsistence  or  inhesion,  (i.  e.  in 
which  original  sin  subsists  and  inheres,)  when  this  sin  is 
considered,  not  in  respect  of  the  whole  species  of  which  it 
is  predicated,  but  of  the  individual  of  which  it  is  native 
and  inherent,  is  not  the  body  in  man  alone,  nor  the  soul 
alone,  but  body  and  soul  together;  and  so  the  man  entire, 
as  to  all  the  faculties  of  body  and  soul,  as  to  his  entire  self, 
and  the  whole  of  himself."^ 

1.  Non  igitur  significanter  satis  vim  hujuspeccati  expressenint,  qui  earn 
tantum  in  justitioe  orlginalis  carentia  constituerunt;  quia  per  illud  natura 
nostra  non  tantum  boniinops  est,  sed  etiam  malorum  omnium  adco  fcrtilis 
et  ferax,  ut  otiosa  esse  non  possit.  Iline  quldam  e  nostris  fomitcm  pecca- 
ti  non  esse  absque  actual!  peccato,  imo  peccatum  actuate  esse  dixerunt,  quod 
ttuvpa^  quidem  dictum,  in  calumniam  tamen  non  debuit  ab  adversarris,  tra- 
hi,  cum  nihil  aliud  voluerint,  quam  peccatum  hoc  ct  esse  actu,  et  actuosum 
etiam  et  operosum,  ut  ne  in  parvulis  quidem  quiescat,  quin  vitiosos  motus 
cxcitet.     Synop.Puk.  Thkol.  Disp.  xv. 

2.  Subjectum  autem  y;r«jP|£a;  velinhsesionls,  quando  peccatum  hoc  con. 
sideratur  non  respectu  totius  speciei  de  qua  procdicatur,  sed  individui  cui  ad- 
nascitur  et  inhoeret,  est  non  solum  hominis  corpus,  neque  sola  an! ma,  sed 
corpus  et  animasimul,  adeoque  homo  totus  quantus,  secundum  omnes  cor- 
poris et  anim3c  facultates,  secundum  setotum,  et  totum  sui. — Synop.  Pur. 
THEot.  Drsr.  xv.  p.  167. 


CHAP.    XVI.  ^^'   Di: PRAViTY.  SOP 

In  the  above  language,  wiiich  \vc  have  quoted  frem  one, 
whose  name  is  of  great  authority  with  the  advocates  of 
physical  depravity,  it  is  very  manifest,  that  the  writer  as- 
signs the  origin  and  certainty  of  sin  among  men,  to  some 
cause  existing  in  the  very  soul  itself,  so  that  men  sin  by 
necessity  of  nature.  And  this  nature  is  derived  by  natu- 
ral generation! 

The  same  view  is  also  given  of  the  subject  by  Dr. 
Owen.  He  speaks  of  the  impotency  of  the  mind  itself, 
as  we  have  seen,  saying  that  it  is  natural,  "because  it 
can  never  be  taken  away  or  cured,  but  by  an  immediate 
communication  of  a  new  spiritual  power  and  ability,  unto 
the  mind  itself  by  the  Holy  Ghost,  in  its  renovation,  so 
curing  the  depravation  of  the  faculty  itself  ^'^  That  im- 
potency which  he  assigns  to  the  mind,  as  the  cause  of  sin, 
is  clearly  the  result  of  its  constitution  by  nature,  for  he 
places  it  in  the  very  faculty  itself ,  and  distinguishes  it  from 
what  he  correctly  enough  calls  its  moral  impotency.  If 
auch  is  the  cause  of  sin,  man  is  truly  to  be  pitied,  and  only 
to  be  pitied,  not  culpable;  for  God,  his  Creator  and  Judge, 
has  made  him,  so  that  he  can  do  7ioihing  but  sin;  and  that 
through  the  very  necessities  of  his  nature!  To  this,  we 
must  object;  because  we  do  not  learn,  from  the  scriptures, 
that  man  is  destitute  oi  natural  ability;  but,  that  the  ina- 
bility attributed  to  him  is  of  a  ?;2or«/ character,  and  because 
we  can  discern  sufficient  causes  in  operation,  to  render  it 
morally  certain,  that  all  men  ivill  sin,  without  summoning 
to  our  aid,  the  philosophical  supposition  and  theory  of  a 
physical  depravity,  or  of  there  being  an  efficient  cause  in 
the  very  constitution  of  the  soul,  rendering  it,  anterior  to 
all  its  voluntary  acts,  sinful  in  itself 

We  shall  take  occasion,  when  noticing  the  developments 
of  human  depravity,  to  designate  some  of  those  causes  in 
operation,  which  render  it  morally  certain,  that  men  u"hi- 
1.  Owen  on  the  Spirit,  vol.  1,  p.  41B. 


310  THE   DERIVATION  OF  DEPKAMTY.  CHAP.  XVX« 

versally  will  sin,  as  soon  as  capable  of  moral  action.  At 
present,  it  is  of  consequence  merely  to  state,  that  they  are 
not  to  be  found  in  the  physical  structure  of  man's  being,  as 
propagated  by  natural  generation  simply.  His  depravity 
consists  in  the  misdirection  and  inappropriate  exercise  of 
his  faculties;  not  in  wrong  faculties  inherited.  And  many 
causes  may  operate  to  secure  such  a  direction  and  exercise 
of  his  faculties,  without  inferring  from  false  analogies,  sug, 
gested  by  a  false  physiology,  that  it  must  be  an  operative 
principle  in  the  very  soul,  apart  from  and  anterior  to  its 
exercises.  Temptation  alone  is  sufficient  under  present 
circumstances.  We  never  dream  of  such  a  cause  as  this, 
operating,  in  Adam  and  Eve,  to  make  them  sin  at  first; 
and  yet  it  was,  doubtless,  morally  certain,  in  the  eye  of 
God,  that,  as  exposed  to  temptation,  and  destitute  of  exper- 
imental knowledge  of  evil,  they  would  sin.  Where,  then, 
is  the  necessity  of  summoning  philosophy  to  our  aid,  in 
order  to  detect  some  hidden  and  mystical  principle  in  our 
very  nature,  propagated,  by  natural  generation,  as  the 
cause  of  sin  ? 

We  scarcely  deem  it  necessary  to  explain  the  meaning  of 
moral  certainty,  as  every  reader  must  be  aware  of  it.  It  is 
moral)}  certain  that  the  sun  will  rise  to-morrow,  and  that 
we  will  die;  but  these  things  are  not  physically  necessary. 
We  can  see,  too,  in  our  individual  history,  as  well  as  in 
the  history  of  the  world,  various  moral  causes  in  operation, 
which  induce  a  certainty,  as  it  respects  results,  by  no  means 
physically  necessary.  The  truth  of  the  above  remarks  will 
be  more  obvious,  when  we  shall  have  carefully  investigated 
the  subject  of  human  ability;  to  which  we  invite  the  read- 
er's candid  attention  in  the  next  chapter. 


CHAPTER  XVII. 

OF  THE  NATURE  OF  HUMAN  ABILITY, 


The  term  ability  used  in  two  senses — All  human  energy  to  be  referred  to' the 
co-operating  agency  of  God,  John  xv.  5.  2  Cor.  iii.  5.  Psalm  Ixviii.  o5. 
iii.  5.  xviii.  1,  29-34 — To  the  will  is  assigned  the  office,  of  bringing  in- 
to immediate  exercise  whatever  of  energy  may  be  exerted — The  co-op- 
erating agency  of  God,  is  always  in  accordance  with  certain  established 
modes  of  action,  adapted  to  hmnan  capacities — No  obligation  where  there 
is  no  capacity — The  requisite  capacities  for  faith,  repentance,  Sec  pos- 
sessed by  man — Quotation  from  Dr,  Owen — No  change  produced  by  the 
fell  in  the  established  laws,  by  which  God  governs  the  mind — Dr.  Ov.en's 
views,  as  to  the  impotency  of  men's  natural  capacities — Objected  to — An 
essential  difierence  in  the  circumstances,  under  which  Adam  and  liis  de= 
scendants  come  into  existence — Quotation  from  Dr.  Howe — Man  needs 
no  new  capacities  for  rebellion — Has  fallen  under  no  constitutional  imbe- 
cility— The  strength  of  human  faculties  lies  not  in  themselves — The  ina- 
bility of  men  moral — The  distinction  between  natural  and  moral  inability 
very  commonly  made — Recognised  in  the  Scriptures — Heb.  ix.  5;  Mark 
ii.  19;  John  xxi.  25;  Mark  vi.  5;  Mat.  xxvi.  39  and  Luke  xxli.  42;  Jer. 
Xvi.  1;  Isai.  i.  13;  1  John,  iii.  9 — Of  daily  occurrence — Quotation  from 
Fuller — Hov/e — Erskine — D wight — No  room  for  the  current  sneers,  &c, 
directed  against  the  distinction  between  natural  and  moral  ability — Rom, 
viii.  7;  Gal.  v.  17;  Rom.  viii.  15-18  examined — The  inabihty  attributed  to 
man  in  the  sacred  scriptures,  that  oiwill — Any  other  viev/of  the  subject 
renders  faith  exceedingly  difficult,  as  it  exposes  God,  in  his  professions 
to  sinners,  to  the  charge  of  insincerity — Hos.  xi.  7-8;  Luk^  xix.  42;  xiii. 
35;  Jer.  viii.  5;  xiii.  27;  xvi.  12;  xxii.  21;  Ezek.  xxxiii,  11— The  imperti- 
nence of  philosophy. 

The  subject  of  natural  and  moral  inability,  has  been  so 
often  and  so  ably  handled,  that  but  little  would  be  requi- 
site fronn  us,  wer-e  we  not  aware  that  it  is  one,  altogether 


312  OF  THE  x\ATURE  cHAP.    XVir. 

new  to  some  of  our  readers,  and  misunderstood  by  many- 
others.  The  terms  ahUlty  and  j^oiver  may  denote,  either 
the  effective  force  or  energy,  or  the  particular  faculty  or 
capacity  for  exerting  that  force. 

It  is  to  the  co-operating  agency  of  God  that  we  refer  all 
our  energy.  "Without  me,"  says  the  Saviour,  "ye  can  do 
NOTHING."^  ''Not  that  we  are  sufficient  of  ourselves  to 
think  any  thing  as  of  ourselves,  but  our  sufficiency  is  of 
God. "2  We  have  no  right  to  restrict  these  declarations  to 
m^re  acts  of  holiness.  The  Saviour  says  we  can  do  no- 
TPiiNG  without  Him,  not  even  eat,  or  drink,  or  sleep  with- 
out His  sustaining  agency.  "The  God  of  Israel  is  He  that 
giveth  strength  and  power  unto  people,'"  as  well  the  un^ 
renewed  as  the  renewed.  David  referred  all  his  corporal 
energy  or  n^itural  strength,  to  God's  co-operating  agency. 
"I  laid  me  down,  and  slept;  I  awaked;  for  the  Lord  sustain- 
ed me. "4  "I  will  love  the  Lord,  7ny  strength.''^  ''For 
by  thee  I  jiave  run  through  a  troop;  and  by  my  God  have 
I  leaped  over  a  wall.  It  is  God  that  girdeth  me  with 
strength,  and  maketlL  my  way  perfect.  He  maketh  my 
feet  hke  hinds'  ii^^i^  and  settelh  me  upon  my  high  places. 
He  teacheth  my  hands  to  war,  so  that  a  bow  of  steel  is 
broken  by  mine  arms.^^^  Language  cannot  be  more  defi- 
nite m  its  import  than  this,  and  much  to  the  same  purport, 
in  the  word  of  God,  which  refers  all  our  effective  force,  or 
energy,  or  strength,  or  ability  in  this  sense,  to  the  co-op- 
erating and  sustaining  agency  of  God.     It  is  in  Him  we 

1 .  John,  XV,  5.  2.  2  Cor.  iii,  5. 

3.  Psalm  JXviii.  35.  The  pronoun  "/«".?,"  which  occurs  in  our  translation, 
is^watitin^ln  the  Hebrew.  Venema  notices,  that  the  Hebrew  word  for  pow- 
er, IS  used  absolutely  here,  denoting  men  spiritual  and  carnal  equally.  Spi- 
ritualehi  seqife  ac  camalem-,  cujus  utriusque  fata  IcetainhocPs.  fueruntcel- 
ebrata.     Ven.  in  t'sal.  ad  loe. 

4-  i'^al-  ni.  5.  5.  Tsal.  xviii,  1. 

6,  Ps.  xviii,  1,— 29,-32,  :i3,  34. 


CHAP.   XVII.  OT  HUMAN  ABIUTY.  313 

live,  and  move,  and  have  our  being.  No  man  can  move  a 
hrAnd,  an  arm,*  a  foot,  or  limb,  without  God.  Nor  can  Hcj 
aci'jrdrng  to  the  apostle,  think  a  single  thought,  without 
!'■?  sMopo^'ting  and  strengthening  agency. 

B'A.  In  so  saying,  every  one  understands  what  is  meant. 
Not  th^il  God  does  the  thing,  so  that  it  is  His  act;-not  that 
He  moves  the  limb,  or  thinks,  or  creates  the  thought;  but 
that,  in  accordance  and  co-operation  with  our  volition  or 
will,  He  vouchsafes,  agreeably  to  fixed  and  established 
modes  of  His  agency,  the  requisite  aid  for  its  accomplish- 
ment. To  the  ?vill,  or  the  capacity  to  choose  or  refuse,  is 
assigned  the  office  of  bringing  into  immediate  exei'cise  and 
display,  whatever  of  energy  or  eifective  force  may  be  ex- 
erted. If  we  attend,  it  is  an  exercise  of  mental  energy, 
induced  in  obedience  to  an  act  of  the  will.  If  we  reason^ 
if  we  desire,  u  we  love,  if  we  hate,  these  are  still  volunta- 
ry exercises,  which  depend  on  the  sustaining  and  co-ope- 
rating agency  of  God.  That  will  itself  is  governed  or  de- 
termined by  means  of  various  motives,  as  suggested,  or 
impressions  as  made  by  objects  and  considerations,  addres- 
sed and  adapted  to  our  rational  and  sensitive  nature. 

We  are  not  here  concerned  to  inquire,  what  gives  prev- 
alence to  motive.  It  is  t!ie  fact,  that  the  will  is  entrusted 
with  the  exhibition  and  display  of  that  energy,  which  God 
imparts  through  His  co-operating  agency,  that  mainly  de- 
mands attention.  Now  this  co-operating  agency  of  God 
giving  energy,  is  aKvays  in  accordance  with  certain  estab- 
lished modes  of  action,  for  which  our  capacities  are  adapt- 
ed, and  is  imparted  altogether  irrespectively  of  the  charactei* 
of  the  objects  or  matters,  onw  hich  the  will  decides.  This  is 
what  WG  mean  by  ability,  or  being  able,  in  the  common- 
sense  use  of  the  term.  A  man  says  that  he  is  able  to  walk^ 
when  he  does  not  actually  walk;  and  in  so  saying,  means 
simply,  t.liat  he  is  possessed  of  those  muscular  capacities, 

40 


314  01*  THE  x\^\rUIIE  CHAP.  xvn. 

through  which,  if  brongiit  into  exercise  by  his  will,  or 
choosing  to  walk,  there  could,  by  means  of  the  co-operat- 
ing agency  of  God,  be  put  forth  the  effective  force  or  pow- 
er, requisite  in  the  case.  The  same  thing  may  be  said,  in 
reference  to  every  other  species  of  action,  for  which  we  are 
furnished  with  the  appropriate  capacities.  The  degree  of 
energy  m-ay  be  found  to  vary;  but  generally  it  will  be  ac- 
cording to  the  vigor,  and  decision,  and  singleness,  with 
which  the  will  calls  the  requisite  capacities  into  action. 

Suppose,  however,  that  a  man  is  destitute  of  some  one  or 
more  of  those  intellectual  and  other  capacities^  which  are 
characteristic  of  human  nature;  say,  for  example,  that  he  is, 
and  ever  has  been  devoid  of  reason — in  that  case,  he  would 
be  accounted  unable  to  arrive  at  the  knowledge  of  God,  or 
any  thing  ehe,from  the  ibant  of  the  requisite  mental  ca- 
jjacities.  No  one  would  ever  think,  that,  under  such  cir- 
cumstances, ignorance  would  be  criminal.  Mental  derange- 
ment may  properly  be  considered,  a  result  of  Adam's  first 
sin;  but  the  destitution  of  the  natural  capacities,  which  are 
essentially  requisite  to  the  acquisition  of  knowledge,  can 
never  be  charged  on  the  unhappy  nativt  idiot,  as  his  per- 
v<5onal  crime.  It  is  an  axiom  in  morals — a  self-evident  truth, 
that  no  one  is  or  can  be  under  actual  obligations  to  exer- 
cise capacities,  which  he  never  possessed.  Who  would 
venture  to  affirm,  that  we  are  bound  to  acquire  knowledge 
through  the  exercise  of  a  sixth  sense?  Or,  that  the  infant, 
newly  born,  is  under  obligations,  at  once,  to-  rise  up  and 
walk  ?  Or  that  we  should  fly,  or  exercise  angelic  faculties, 
or  display  angelic  energies  ?  Were  we  commanded  ta 
stretch  forth  our  hand,  and  pluck  the  moon  from  her  place, 
every  one  would  see,  at  once,  the  absurdity  of  requiring  us 
to  do  a  thing  naturally  impossible. 

It  is  true^  that  the  Saviour  did  require  certain  things, 
wliijjji;  seemed  t?o  possess  soiRewhat  of  tljis  characte?;  as 


CHAP.   XVrr.  OF  HUMAI^  ABILITY,  3I5 

when  he  commanded  the  man,  with  the  withered  hand  to 
stretch  it  forth,  and  the  paralytic  sufferer  to  rise,  take  up  his 
bed  and  walk;  and  being  so  commanded,  they  were  under 
obligations  to  obey — to  do  the  very  things  requiredjwhich 
may  be  said  to  have  been  physically  impossible.  But  when 
t^iese  commands,  and  the  circumstances  under  which  they 
were  given,  are  attentively  considered,  they  will  not  be 
found  to  invalidate  the  position  stated,  it  will  be  admit- 
ted on  all  bands,  that,  in  these  cases,  the  Saviour  exerted 
physical  power,  by  a  direct,  miraculous  exercise,  which 
made  its  appeal  to  the  senses  of  men,  and  was  designed  to 
confirm  the  fact  of  his  own  divine  mission;  so  that  it  is  al- 
together illogical  and  unallowable,  to  cite  them  as  proofs,  or 
exact  illustrations  of  the  sinner's  inability,  for  there  was  no 
guilt  in  the  case.  But  this  plea  is  unnecessary,  in  order  to 
sustain  the  position  advanced. 

For  let  us  inquire  w-hat  it  was  the  diseased  persons  were 
morally  bound  to  do.  They  were  bound  to  put  confidence 
in  Christ,  and  believe  that  He  would  co-operate  with  their 
efforts  of  will,  and  give  them  the  energy,  requisite  to  do 
what  He  required.  They  had  mental  capacities  for  such  an 
exercise.  Evidence,  sufficient  to  convince  the  mind  of  His 
ability  and  willingness  to  co-operate  with  them,  was  fur- 
nished. They  v/ere  convinced  by  it.  That  conviction 
brought  the  power  of  motive  to  bear  upon  their  wills.  They 
did  will — forthwith  the  energy,  requisite  to  stretch  out  the 
hand,  and  rise  up  and  walk,  accompanied  the  effort  of  mind 
and  will,  and  they  were  healed;  so  that  even  these  miraclei 
in  nature,  vvhich  were  intimately  connected  with  the  con- 
duct of  men,  as  voluntary  and  responsible  agents,  do  not 
violate  the  fundamental  principle  of  all  moral  government, 
viz:  that  moral  responsibility  implies  a  capacity  to  act.  If 
men  were  destitute  of  all  capacity  to  know  and  unrderstand 
and  do  the  wijl  of  God,  it  would  ht  physii^Q^ly  or  natursdr 


fU  "  ©'^  ™^  NATURE  CHAP.  XVH. 

7^  impossible  for  them  to  call  into  exercise  that  mental 
energy^  requisite  to  arrive  at  the  knovvlediie  of  God,  and  to 
obey  his  commands.  In  such  case,  the  common  sense  of 
mankind  proclaims,  there  could  be  no  more  obli,q,ation  to 
act,  nor  guilt  incurred  by  not  acting,  than  a  deofmvte 
would  be  chargeable  with,  who  did  cot  vocally  sing  the 
praises  of  God. 

Now  to  apply  the  above  remarks  to  the  case  of  the  sin- 
ner's ability  to  meet  the  ordinary  claims  of  God.  It  will 
be  admitted,  that  God  does  not  reqxdre  his  creatures  to  do 
what  they  have  no  capacities  for  doing.  He  does  not  re- 
quire the  ox  to  reason,  or  the  ass  to  speak.  Neither  does 
he  require  men  to  do  those  tilings,  which  are  not  adapted 
to  their  intellectual  and  moral  capacities.  He  commands 
us  to  believe — but  we  are  furnished  with  minds,  which  are 
capable  of  perceiving  and  examining  the  evidence  of  truth. 
To  believe  Himself,  is  an  exercise  which  differs  character- 
istically, but  not  essentially,  from  our  believing  a  neigh- 
bour or  a- friend.  No  other  intellectual  capacities  are  ne- 
cessary in  the  one  case,  than  in  the  other. 

He  commands  us'to  repent; — and  wc  are  furnished  with 
sensibilities,  vvliich  are  capable  of  being  excited  in  sorrow, 
by  means  of  appropriate  objects  or  considerations,  present- 
ed to  our  senses  or  our  minds.  To  repent  of  our  sins,  for 
having  displeased  Him,  may  differ,  characteyHsiicalJy, hem 
the  sorrow  of  a  child,  for  having  displeased  its  parent; 
but  the  constitutional  capacities  for  feeling,  are  essentially 
the  same  in  both  cases.  He  commands  us  to  love  Him, 
fear  Him,  hope  in  Him,  &c.  but  none  of  these  are  exercis- 
es, for  which  w£  are  not  furnished  with  tlie  requisite  con- 
stitutional capacities.  Why  then  are  tliey  not  exercised  in 
the  way  that  God  requires  ?  Why  does  not  man  believe, 
and  repent,  and  love,  and  fear,  and  liope  in  God  ?  *'A11 
l-his,"  it  is  admitted,  ^'ishisduty.  becausehis  maker  require? 


CHAP.    XVII.  OF  HUMAN  ABILITY.  317 

it  from  him;  but,"  it  is  added,  will)  confident  asseveration, 
^'the  work  far  transcends  his  ability,  and  can  be  accomplish- 
ed only  by  the  miglity  power  of  God,"^  That  is,  God  re- 
quires man  to  do  things,  wliich  it  would  be  unreasonable 
arid  absurd  to  expect  him  to  do,  unless  He  Himself  does 
it  for  him!  Be  it  far  from  us,  thus  to  traduce  the  character 
of  God.  We  are  persuaded  that  those  who  make  such  as- 
sertions, see  not  their  bearing  in  this  respect.  What,  then, 
can  be  meant  by  such  declarations? 

That  men  are  destitute  of  the  natural  ahility,  i.  e.  the 
constitutional  capacities  requisite  to  believe  and  repent,  &c. 
none  will  explicitly  affirm.  For,  ^'it  must  be  observed,'^ 
says  Dr.  Owen,  ^'that  there  is,  or  may  be,  a  two-fold  capaci- 
ty or  ability  of  receiving,  knowing,  or  understanding  spi- 
ritual things  in  the  mind  of  a  man.  1.  There  is  a  7Ztf /z/r<2/ 
poiver,  consisting  in  the  suitableness  and  proportionableness 
of  the  faculties  of  the  soul  to  veceivc  spiritual  things,  in  the 
way  that  they  are  proposed  unto  us.  This  is  supposed  in 
all  the  exhortations, 'promises,  precepts,  and  threatnings  of 
the  gospel;  for  in  vain  would  they  be  proposed  unto  us,  had 
we  not  rational  minds  and  understandings,  to  apprehend 
(heir  sense,  use,  and  importance;  and  also  meet  subjects  for 
the  faith,  grace,  and  obedience,  vvhich  are  required  of  us.  "^ 
God  requires  no  exercise,  for  which  v/e  have  not  capacities. 
The  inability,  therefore,  which  is  predicated  of  unrenewed 
sinners,  must  be,  either  something  which  has  destroyed 
those  established  laws  or  modes  of  the  divine  agency,  ac- 
cording to  which  He  co-operates  with,  and  gives  efficiency  to 
human  volitions;  or  it  must  be  something  which  affects  the 
will  itself — not  the  faculty  itself,  but  its  exercise —and  pre- 
vents it  from  summoning  to  its  aid  the  agency  of  God,  in 
and  through  the  appropriate  capacities.  This  latter  is  de- 
riomijiated  moral  inability. 

1.  Essay  on  the  Inability  of  Sinners,  p.  12, 
"".   Owen  on  the  Spirit,  vol.  1,  p.  4''<9, 


318  <^F  THE  NATURP:  chap.  XTfl. 

That  the  great  established  laws,  by  which  God  governs 
mind,  and  according  to  which  He  regulates  his  own  co-ope- 
rating and  sustaining  agency,  have  undergone  a  change  by 
the  fall,  we  presume  will  not  be  affirmed.  That  the  sin  of  man 
however,  has  greatly  deranged  the  divine  constitution,  and 
that,  in  many  respects,  there  can  be  doubt;  but  in  so  far  as  it 
relates  to  the  agency  of  God  Himself,  His  constitutions  re- 
main immutable.  The  laws  of  nature  are  fixed  and  uni- 
form, and  whatever  change  has  taken  place  in  them,  con- 
{^equent  on  the  sin  of  man,  as  in  the  sorrows  of  gestation, 
the  pains  of  parturition,  and  the  sterility  of  the  earth,  there 
is  no  evidence,  that  those  which  affect  the  development  of 
his  mental  constitution  have  been  changed,  however  great 
may  have  been  the  moral  changes,  affecting  the  develop- 
ment of  its  exercises.  He  still  supports  and  invigorates 
the  rebel  mind,  preserving  inviolate  the  laws  that  He  or- 
dained, to  regulate  His  agency.  His  moral  constitution  has 
not  been  annulled.  *'Till  heaven  and  earth  pass,  one 
jot  or  tittle  shall  in  no  wise  pass  from  the  law,  till  all  be 
fulfilled.''^  We  are  not  at  all  justified  in  supposing,  that 
God  changed  the  fixed  laws  of  either  the  mental  or  moral 
constitution,  which  He  had  ordained,  and  that  therefore, 
in  consequence  of  a  lack  of  energy,  or  refusal  to  co-ope- 
rate on  His  part,  the  capacities  of  men  are  left  imbecile  and  . 
inefficient. 

It  is  true,  that  such  an  idea  has  been  entertained,  and  by 
some  it  is  boldly  asserted,  that  even  the  natural  capacities  of 
men  have  suffered,  not  only  by  virtue  of  their  deranged 
moral  exercise,  but  directly  from  the  cessation  of  that  di- 
vine agency,  vouchsafed  at  the  first.  Dr.  Owen  says,  *'It 
were  easy  to  evince,  not  only  by  testimonies  of  the  scrip- 
ture, but  by  the  experience  of  all  mankind,  built  on  reason, 
and  the  observation   of  instances   innumerable;  that   M^ 


CHAP.   XVir.  OF  HUMAN  ABILITY.  3I9 

whole  rational  soul  of  man,  since  the  fall,  and  by  the  en- 
trance of  sin,  is  weakened^  vitiated  in  all  its  faculties  and 
all  their  operatio7is,  about  iheiY  proper  and  natural  oh- 
jects.  Neither  is  there  any  re/Ze/ against  these  evils,  with 
all  those  unavoidable  perturbations,  wherewith  it  is  pos- 
sessed, and  actually  disordered  in  all  its  workings,  but  by 
some  secret  and  hidden  operation  of  the  Spirit  of  God,  such 
as  he  continually  exerts  in  the  rule  and  government  of  the 
world.'^^  If  these  positions  can  be  maintained,  we  see  not 
but  that  we  are  all  no  better  than  maniacs,  destitute  of  ev- 
ery thing  requisite  to  bring  us  under  the  government  of 
law.  We  should  rather  be  provided  for  as  idiots  and  in- 
sane, and  the  government  established  over  us  by  God,  be 
that  of  simple  force  and  power,  instead  of  that  benevolent 
and  equitable  constitution,  in  which  He  addresses  and  adapts 
His  laws  to  our  rational  nature. 

But  such  a  state  of  things  is  not  more  frightful,  in  rela- 
tion to  the  condition  of  men,  than  it  is  fraught  with  appal- 
ling implications,  in  reference  to  the  character  of  God.  If 
He  has  changed  the  modes  of  His  agency,  and  withdrawn 
His  support  and  co-operation  from  His  creature  man-with- 
out which  he  can  have  no  energy  rror  act-and  thus  has 
left  the  human  mind  a  perfect  wreck  of  imbecile,  deranged 
and  vitiated  capacities  and  powers, — who  is  the  author  of 
such  confusion  but  Himself?  Individual  man  assuredly  is 
not.  He  has  become  the  sport  of  misfortune — the  prey  of 
wretchedness.  God  has  withdrawn  from  him-  his  natural 
ability,  and  he  can  be  no  longer  held  accountable.  He  may 
will,  but  all  to  no  purpose.  God  will  not  co-operate  with 
him.  He  has  brought  him  into  being  with  palsied  powers, 
and  abandoned  him  to  his  own  weakness.  He  is  an  im- 
perfect creation,  an  intellectual  deformity,  a  moral  mons-- 
ter.     How  truly  is  he  to  be  pitied!     He  labors  under  a  dire 

1.  Owen  on  the  Spirit,  vol.  1,  p.  391-. 


320  OF  THB  NATURE  cHAP.    XVII. 

necessity  of  nature.  He  would  do  better,  but,  i}i  many 
cases,  cannot.  God  will  not  help  him,  and  although  He 
has  thus  created  himy  yet  He  is  determined  to  condemn  him 
eternally,  and  that  for  no  fault  of  his  own!!  Can  these 
y^ings  be? 

The  trutii  is,  God  Is  neither  so  capricious,  nor  so  improv- 
ident, as  to  establisJi  a  great  constitution,  ordaining  modes 
of  His  own  agency,  with  regard  to  the  acts  of  His  crea- 
tures, and  then,  because  their  great  forefather  suddenly 
raised  the  standard  of  rebellion  against  himself,  ruin  the 
natural  vigor  of  his  offspring,  destroy  their  capacities,  and 
send  them  into  this  world,  absolutely  disqualified  and  inca- 
pacitated to  avoid  those  things,  for  which  He  has  declared 
He  v»'ill  punish  them  eternally.  INIen's  natural  capacities 
remain  the  same,  and  God  is  still  willing  to  co-operate  with 
them,  according  to  his  own  established  laws,  or  modes 
of  agenc}*,  provided  thai  they  w^ill  choose  to  exert  them. 
As  to  any  special,  extraordinary  influence  to  induce  them 
to  do  so,  that  is  altogether  a  different  thing,  and  falls  not 
under  our  present  consideration. 

It  is  necessary  here  to  observe,  however,  that  in  esti- 
mating the  abilities  of  men,  as  called  to  sustain  the  respon- 
sibilities of  moral  agents,  they  neither  are,  nor  can  be,  plac- 
ed in  the  circumstances  of  their  first  progenitor.  Adam 
was  created,  as  has  already  been  remarked,  with  his  capaci- 
ties in  a  full  state  of  development;  but  we  are  brought  into 
being  under  the  operation  of  laws,  which  secure  their  g7'ad- 
tial  evolution.  Nor  does  it  appear  that  this  process,  so  far 
as  the  agency  of  God  is  concerned,  would  have  been  dif- 
ferent, on  the  supposition  of  Adam's  obedience.  It  is,  in- 
deed, subjected  to  the  operation  of  certain  new  moral  in- 
fluences, and  takes  place  under  entirely  new  circumstances, 
as  induced-  by  his  sin;  but  that  God  has  withdrawn;  or 
changed  His  agency,   in  the  suj)port  and  preservation  of 


CHAP.   XVII.  <^1'  HUMAX  AUILITY.  321 

man-s  capacities,  both  mental  and   moral,   which  He  had 
originally  ordained,  does  not  appear. 

We  shall  see,  in  the  succeeding  chapter,  how  it  comes  to 
pass,  that  in  the  process  of  this  development,  under  the  cir- 
cumstances which  rebellion  has  induced,  man  naturally  be- 
comes a  sinner  At  present,  our  inquiry  particularly  re- 
lates to  those  capacities  of  action,  when  developed,  accord- 
ing to  which  GoJ  is  pleased  to  co-operate  with  his  crea- 
tures, and  in  the  possession  of  which,  consists  our  natural 
ability.  Noiie  of  these,  nor  any  of  that  co-operating  agency 
of  God,  which  is  regulated  by  the  fixed  and  established  laws 
of  nature,  has  man  lost.  To  suppose  the  contrary,  v/ould  be 
to  disqualify  him  for  God's  moral  government,  and  make 
the  author  of  our  being,  the  author  of  our  rebellion. 

To  prove  tlie  possession  of  such  ability,  its  actual  exer^ 
else  is  not  necessary.  ''For,"  says  Dr.  Howe,  "it  may  well 
be  thought  sufficiently  to  solve  the  rights  and  privileges  of 
the  first  cause,  to  assert,  that  no  action  can  be  done,  but  by  a 
power  derived  from  it;  which,  in  reference  to  forbidden  ac- 
tions, intelligent  creatures  may  use,  or  not  use,  as  they 
please,  without  ever  asserting,  that  they  must  be  irresistibly 
determined  also,  even  to-  the  worst  of  actions  also.  Be- 
sides,*that  it  seems  greatly  to  detract  from  the  perfection  of 
the  ever  blessed  God,  to  affirm  He  was  not  able  to  make  a 
creature  of  such  nature,  as,  being  continually  sustained  by 
Him,  and  supplied  with  power  every  moment,  suitable  to  its 
nature,  should  be  capable  of  acting;  unless,  whatever  he  thus 
enables  he  determines^  (that  is,  for  it  can  mean  no  less  than 
impels)  It  to  do  also."^ 

The  above  remark  is  unquestionably  as  true,  in  reference 
to  one  class  of  acts  as  another.  No  one  will  maintain,  that 
God  exerts  a  positive  efficient  power  determining  to  sin. 
Yet  has  man  indisputable  ability  to  sin.     He  needs  no 

1.  Howe's  Works,  v.  11,  p.  501. 
41 


322  cF  th::  nature  chap.  xvii. 

new  capacities,  for  rebellion.     His  nalural  capacities  to 
know,  love,  fear,  and  act,  &c.  seem  to  have  lost  none  of 
their  energy,  so  far  as  they  are  exerted  and  directed  to- 
wards improper  and  forbidden  objects.      He  has  power  to 
sin.     Now  it  is  through  the  exercise  of  these  very  capac- 
ities, that  man  is  to  exhibit  holiness.     Shall  we  say,  that 
God  withholds  his  agency  from  man,  in  so  far  as  holy  ex- 
ercises-are concerned,  but  co-operates  with  him  in  sin? 
That  He  gives  him  strength  for  the  one,  and  will  not  for  the 
olher'i  That  he  has  so  utterly  abandoned  his  creature,  that 
holiness  has  become  naturally  impossible,  and  that  one 
creneration  after  another,   are  irreversibly  condemned  to 
the  suffering  of  eternal  vengeance,  for  doing  what  it  was 
impossible  for  them  to  avoid,  being  impelled  by  a  positive 
efficient  agency  of  God!    Or,  are  we  to  suppose,  t-hat  natu- 
ral ability  is  soriething  different  from  the  capacity  appro- 
priate to  the  actio]-),  sustnined  througl)  the  agency  of  God, 
co-oneratin^v  with  tlie  will  of  man  ?     Are  we  to  believe  that 
there  is,  in  fact,  a  vigour  and  energy  in  the  soul,  or  the 
very  faculties  themselves,  independently  of  the  co-operat- 
ino-  ao-ency  of  God,  which  was  originally  imparted  by  God, 
but  has  been  v.-ithdrawn  ?     That  the  human  mind  labors  un- 
der constituiional  imbecility,  lacks  energy  in  itself  and, 
therefore,  ne^  er  can  believe,  repent,  or  perform  other  ho- 
ly exercises,  till,  by  Regeneration,  there  is  communicated 
some  'hieio  jjoiver  or  ability  to  the  mind  itself,  by  the  Ho- 
ly Ghost,  S">  curing  the  depravation  of  its  faculties?" 

This,  if  we  can  understand  the  views  of  Dr.  Owen,  and 
others,  seems  to  be  wliat  they  are  contending  for,  when 
they  deny  to  unrenewed  man  all  ability,  and  represent  re- 
generation as  a  creative  act,  giving  to  i\\Qsoul  itself  power 
and  ability.  But  this  is  in  direct  contradiction  to  Christ  and 
FauFs  testimony.  "I  can  of  mine  own  self  do  nothing."^  '^My 


1.  Jsihn  V,  30, 


CHAP.    XVII.  OV  HUMAN  ABILITY.  303 

strength  is  made  perfect  in  weakness.  ''^  And  it  is  just  as  con- 
trary to  the  whole  analogy  of  God's  providence.  There  is  no 
essence,  which  is  either  the  cause  of  vital  phenomena,  or 
possesses  power,  in  itself,  to  produce  them.  They  are  but 
modes  of  the  Spirit's  agenc}',  as  ordained  and  established 
in  the  sovereignty  and  wisdom  of  God.  The  strength  or 
vigor  of  human  faculties,  also,  lies  not  in  themselves,  but 
depend  on  established  modes  of  the  Creator's  agency.  The 
exercise  of  them,  however,  is  immediately  dependent  on 
the  will  of  man.  Whatever,  therefore,  tends  to  prevent 
the  will  from  calling  them  into  exercise,  may  be  said  effec- 
tually  to  disable,  it  is,  however,  a  moral  inability — an 
inability,  arising  out  of  considerations  suggested  to  the 
mind,  and  inducements  operating  on  the  will,  which  will 
certainly,  for  the  time  being,  prevent  the  exercise  of  the 
natural  capacities. 

It  is,  on  this  account  that  it  is  spoken  of,  oftimes,  in  such 
strong  terms,  as  though  it  were  as  real  an  inability,  as  if 
the  very  capacities  themselves  were  wanting;  while,  at  the 
same  time,  no  one  is  disposed  to  apologize  for  it,  or  exten- 
uate its  guilt  in  the  least  degree.  Every  person  understands 
this  subject,  and  distinguishes  thus  between  natural  and 
moral  inability.  The  giddy  and  thoughtless  child  is  pun- 
ished, who  says  he  cannot  get  his  lesson;  it  being  well  un- 
derstood, that  either  a  dislike  for  his  book,  or  some  other 
considerations,  prevent  him  from  appljang  his  mind  to  it. 
The  servant  is  accounted  guilty,  in  many  cases,  who  makes 
the  same  plea.  The  parent  sees  a  thousand  exemplifica- 
tions of  this  same  thing;  and  if  he'  were,  in  all  cases, 'to  ad- 
mit the  truth  of  the  child's  declarations  as  to  ability,  he 
might  soon  cease  to  command. 

The  Scriptures,  too,  continually  recognize  the  distinction 
between  natural  and  moral  ability,  always  regarding  the 
inability,  which  consists,  in  the  refusal  of  the  will,  to  call 
1.  2  Cor.  xli,  9. 


324  OF  THE  l\ATl  RE  chav.   xvii. 

the  requisite  capacities  into  action,  as  highly  crin^inal, 
wherever  and  whenever  God  commands.  When  God  com- 
manded Samuel  to  go,  and  anoint  David  king  over  Israel, 
he  replied,  '^  How  can  I  go;  if  Saul  hear  it  he  will  kill 
me  ?''^  While  Samuel's  unbelief  and  fears  prevailed,  his 
will  was  prevented  from  giving  its  consent  to  go,  and  he 
felt  as  if  that  were  a  thing  utterly  impossible,  which  the 
Lord  required  ?     How  can  I  do  it? 

The  apostle,  after  having  enumerated  the  articles  of  furni- 
ture in  the  inmostchamber  of  the  temple,  "the  holiest  of  all,'* 
concludes  the  description,  by  mentioning  *'the  cherubims 
of  glory  overshadowing  the  mercy  seat,"  but  adds,  ^'of 
which  we  caxnot  now  speak  particularly  "^  His  meaning 
is  plain.  Such  was  the  nature  of  the  argument,  in  which 
he  was  then  employed,  that  he  could  iiot  consent,  at  that 
time,  to  digress  into  a  particular  consideration  of  matters, 
foreign  from  it.  It^was  wholly  an  inability  of  will;  i.  e.  a 
refusal  on  his  part,  to  make  the  requisite  exertion  of  his  ca- 
pacities for  that  end,  induced  by  considerations  arid  mo- 
tives, prevalent  in  his  mind  at  the  time. 

Our  Saviour  asks,  **Can  the  children  of  the  bride  cham- 
ber fast,  while  the  bridegroom  is  with  them  ?  As  long  as 
they  have  the  bridegroom  with  them,  they  cannot  fast.  "-^ 
This  is  wholly  an  inability  of  will.  The  thing,  in  itself,  is 
not  impossible;  but  the  season  is  one,  which  is  generally 
so  joyous,  and  is  wont  to  be  so  connected  with  festivities, 
as  to  render  \\.morally  impossible  to  fast.  Men  are  render- 
ed reluctant,  unwilling  to  do  what  they  are  able,  and  under 
other  circumstances,  they  might  be  induced  to  do. 

In  like  manner,  the  Evangelist  John  says,  that  "there  are 
also  many  other  things  which  Jesus  did,  the  which  if  they 
.should  be  written  every  one,  I  suppose  that  even  the  world 

t    1  Sam,  xvi,  ?.  9..  Heb.  ix.  5.  3.  M.uk  ii,  19. 


.€HAP.    XVII.  OF  HUMAN  ABILII Y.  5C55 

itself  COULD  NOT   contaia  tlie  backs  that   should   be   writ- 
ten,"^   This  was  not  a  natural  impossibility. 

It  is  said  of  the  Saviour,  on  a  certain  occasion,  that,  in 
going  into  his  own  country,  '-He  could  there  dp  no  migh- 
ty work.'^^  No  one  will  pretend  that  this  was  a  natural  in- 
ability— that  the  Saviour  lacked  energy  or  capacity;  but 
such  was  the  unbelief  of  the  people,  that  it  did  not  com- 
port with  the  plan  of  God's  gracious  dealing  with  men,  for 
him,  under  such  circumstances,  to  exert  his  power.  It  was 
wholly  a  moral  inability.  He  also  prayed  '^if  it  be  possible, 
let  this  cup  pass  from  me."''  The  impossibility  in  the 
case  was  wholly  of  a  moral  nature;  for  another  Evangelist 
quotes  his  language,  in  words  that  must  prevent  dispute; 
^'if  thou  be  willing,  &c.  remove  this  cup  from  me."'* 

Of  the  same  description,  is  the  inability  under  which 
God  represents  Himself  to  have  laboured.  ^'Though 
Moses  and  Samuel  stood  before  me,  yet  my  mind  could 
NOT  be  toward  this  people."^  "The  new  moons  and  sab- 
baths, the  calling  of  assemblies,  I  cannot  away  with. "^ 
And  thus  we  say,  an  holy  God  cannot  do  an  unholy  thing; 
a  just  God  cannot  do  an  unjust  thing.  A  faithful  God 
cannot  lie. 

Of  the  same  nature,  also,  is  the  inability  to  sin,  which  is 
predicated  of  those  that  are  born  again.  "Whoever,"  says 
the  apostle  John,  "is  born  of  God,  doth  not  commit  sin; 
for  his  seed  remaineth  in  him;  and  he  cannot  sin,  because 
he  is  born  of  God."^  It  is  morally  impossible,  that  the 
believer  should  deliberately  and  wilfully,  or  habitually  sin 
against  God,  and  yet  no  one  will  pretend  that  he  has  not 

ABILITY  to  do  so. 

1.  3  John  xxi,  25.  2.   Mark  vii,  5. 

3.  Mat.  xxvi,  9.  4.  Luke  xxii,  42. 

5.  Jer.  xvi,  1.  6.  Isai.  i.  13. 

7.  1  John  iii  .9. 


326  OF  THE  NATURE         cHAP.  XVII. 

Every  one  understands  the  distinction  in  all  ordinary 
matters.  There  is  no  language  more  common,  than  that  in 
v^^hich  it  is  practically  recognized;  and  it  is  very  extraordi- 
nary, that  men  will  be  so  blind,  in  reference  only  to  the  sin- 
ner's ability.  We  can  in  no  way  more  charitably  account 
for  it,  than  on  the  supposition,  that  they  do  virtually  sup- 
pose the  energy  to  act,  lies  in  the  very  faculties  themselves, 
and  that  in  the  unrenewed,  the  natural  faculty,  the — capacity 
of  nature,  is  impaired,  debilitated,  or  lost;  but  that,  in  the 
renewed,  it  is  conferred  again,  by  an  act  of  mere  creative 
power  oa  the  part  of  God.  The  distinction  between  the 
natural  and  moral  ability  of  men,  is  by  no  means  a  novel 
one.  It  is  as  old  as  the  Bible,  and  there  are  not  wanting 
sound  Theologians,  who  have  recognized  and  taught  it. 

*'It  is  true,"  says  Fuller,  *'that  many  have  affected  to 
trcat^  the  distinction  between  natural  and  moral  inability, 
as  more  curious  than  solid.  'If  we  be  unable  say  they,  we 
are  unable.  As  to  the  nature  of  the  inability,  it  is  a  matter 
of  no  account.  .  Such  distinctions  are  perplexing  to  plain 
christians,  and  beyond  their  capacity.'  But  surely  the 
plainest  and  weakest  christian,  in  reading  his  Bible,  if  he 
pay  any  regard  to  what  he  reads,  must  perceive  a  manifest 
difference  between  the  blindness  of  Bartimeus,  who  was  ar- 
dently desirous  that  he  might  receive  his  sight,  and  that 
of  the  unbelieving  Jews,  wjio  closed  their  eyes;  lest  they 
should  see,  and  be  converted  and  healed;  and  between  the 
want  of  the  natural  sense  of  hearing,  and  the  state  of  those 
who  have  ears,  but  hear  not.  So  far  as  my  observation 
extends,  those  persons  who  affect  to  treat  this  distinction 
as  a  matter  of  curious  speculation,  are  as  ready  to  make  use 
of  it  as  other  people,  when  their  own  interest  is  concerned. " 
''Now,  if  the  subject  be  so  clearly  understood  and  acted  up- 
on, where  interest  is  concerned,  and  never  appears  difficult 

1.  The  Essay  on  the  Inability  of  Sinner?,  already  quoted,  is  a  striking-  ex- 

aniole  of  this. 


CHAP.   XVII.  OF  HUMAN  ABILITY.  327 

but  in  religion,  it  is  but  too  manifest,  where  the  difficulty- 
lies.  If,  by  fixing;  the  guilt  of  our  conduct  upon  our  fath- 
er Adam,  we  can  sit  comfortably  in  our  nest;  we  shall  be 
very  averse  to  a  sentiment  that  tends  to  distract  our  repose 
by  planting  a  thorn  in  it."^ 

Dr.  Howe,  frequently  recognizes  it,  in  his  appeals  to  the 
conscience,  and  in  one  place,  particularly  remarks:  "Not- 
withstanding, the  souPs  natural  capacities  before  assert- 
ed and  inferred,  its  'moral  incapacity,  I  mean  its  wicked 
aversation  from  God,  is  such  as  none  but  God  Himself  can 
overcome.  Nor  is  that  aversation  the  less  culpable,  for 
that  it  ir  so  hardly  overcome,  but  the  more.  'Tis  an  aver- 
sion of  will;  and  who  sees  not,  that  every  man  is  more 
ivicked  according  as  his  will  is  more  wickedly  bent  ? 
Hence,  his  impotency  or  inability  to  turn  to  God,  is 
not  such  as  that  he  cannot  turn  if  he  would;  but  it 
consists  in  i\\\s,  that  he  is  not  willing.^^^  He  quotes  also, 
from  Dr.  Twisse,  the  following,  which  is  very  explicit: — 
*^The  inability  to  do  what  is  agreeable  and  acceptable  to 
God,  is  not  a  natural  but  a  moral  inability.  For  no  na- 
tural faculty  is  wanting  to  us  through  original  sin,  according 
to  that  saying  of  Augustine,  "It  hath  taken  from  none  the 
faculty  of  knowing  the  truth.  The  power  still  remains  by 
which  we  are  able  to  do  what  ice  ivilL  We  say  that  the 
natural  ability  of  doing  what  it  pleases  them,  according 
to  their  will,  is  transmitted  to  all,  but  not  the  moral  abil- 
ity:'^ 

1.  Fuller's  Gospel  worthy  of  all  acceptation,  pp.  122,  123. 

2.  Howe's  Works,  fol.  ed.  vol.  i.  p.  540. 

3.  Impotentia  faciendi  quod  Deo  gratum  est  et  acceptum,  non  est  impo- 
tentia  naturx,  sed  mwum.  Nulla  etenim  nobis  deest  facultas  naturae  per 
peccatum  originale,  juxta  illud  AugustinI:  NulU  agnor^cendiB  veritatis  ab^ 
stulit  facultattm.  Adhuc  remand  protentia  qua  faco-e  possuvnis  qusecunque 
volumus.  Vind.  1.  S.En-at.  9. 5ec.  6.  nafuralem  proientiam^qmdXihfti  agen- 
di  pro  arblti-io  ipsorum,  dicimus  ad  omnes  transniitti,  non  autcm  poteniiam 
mm-alem.     Vind.  Criminat,  3.  S- 1.  dig:.  2.  C.  3. 


328  OF  THE  NATURE  cHAP.  XVII. 

In  the  interesting  essay  of  Tliomas  Erskine,  Esq.  on 
faith,  which  has  heen  so  deservedly  recommended  in  the 
Christian  Advocate,^  to  the  careful  perusal  of  its  readers 
^*as  admirably  calculated,  both  to  impart  instruction,  and 
to  promote  Godliness,'^  the  distinction  is  formally  noticed. 
''Man,  in  his  depravity,"  says  the  writer,  "has  all  the 
faculties  which  a  child  of  God  has  in  this  life.  And  he 
has  a  natural  ability  to  use  these  faculties  as  he  will.  The 
inability,  therefore,  of  a  polluted  creature  to  receive  an  im- 
pression of  holy  love,  is  not  a  natural  inability,  if  he 
WOULD  HE  could;  his  inability  is  moral,  it  lies  in  the  op- 
positon  of  his  ivill  and  affections,  and  this  \s  his  cri'ine.^^ — 
*'No  one  is  commanded  to  delay  believing  on  Christ,  until 
he  is  infiuenced  by  the  Spirit;  on  the  contrary,  the  com- 
mand to  repent  and  believe  the  gospel  is  universal  ;  which 
proves  that  it  is  in  the  natural  power  of  all  men  to  do 
so,  and  that  their  inability  is  a  'inoral,  and  therefore  crim^ 
inal  inability.'''^ 

Dr.  Dwight,  is  very  pointed  in  his  remarks  on  this  sub- 
ject. ^'Indisposition  to  come  to  Christ,"  says  he,  "is  there- 
fore the  true  and  the  oiily  difficulty,  which  lies  in  our  way. 
Those  who  cannot  come,  therefore,  are  those,  and  those 
only  who  icill  not.  The  words  can  and  cannot  are  used 
in  the  scriptures  just  as  they  are  used  in  the  common  in- 
tercourse of  mankind,  to  express  rvillingness  or  unwil^ 
lingness.  Thus,  we  say,  we  cannot  lend  or  give,  or  as- 
sist or  pa}'  a  debt,  when  we  mean  nothing  more  than  that 
we  are  disinclined  to  these  affairs."  After  citing  many  ex- 
amples from  the  Scriptures,  some  of  which  the  reader  will 
have  already  seen,  he  adds,  "In  all  these  and  the  like  in- 
stances, there  is  plainly  nothing  meant,  but  inability  of 
disposition,  or  a  strong  disinclination  to  the  thing  proposed, 

1.  SceChristian  Advocate  for  Nov.  1828. 

2.  E'rskinc's  Essny  on  Faith,  pp.  170^ — 214,  Atidover  edition. 


CHAP.   XVII.  OF  HUxMAX  ABILITY.  329 

This  is  both  the  natural  and  universal  language  of  men; 
found,  equally,  in  their  conversation  and  writings.  Chil- 
dren speak  this  language,  almost  as  soon  as  they  begin  to 
speak  at  all;  and,  on  every  such  occasion,  utter  it  more 
naturally  than  any  other  language.  If  the  Scriptures  would 
be  intelligible  to  the  great  body  of  mankind,  they  must 
speak  in  the  same  manner.  In  this  manner,  therefore, 
God  has  directed  them  to  be  written."^  And  we  may  add, 
in  like  manner  must  every  christian  minister  present  and 
speak  the  truth,  if  he  would  reach  the  consciences  of  his 
hearers,  and  not  soothe  them  in  their  wilful  rebellion  against 
God,  by  representing  their  depravity  to  be  the  dire  result 
of  some  fatal  calamity  and  necessity  of  their  physical  na- 
ture, propagated  from  Adam  to  all  his  progeny,  through 
their  natural  descent  from  him. 

There  is  no  room  for  the  sneers,  and  attempts  at  wit, 
with  which  many,  in  some  parts,  assail  this  very  obvious 
and  important  distinction.  The  names  already  cited, — not 
to  mention  an  host  of  others, — might  induce  those  who  do 
not  understand  the  subject,  to  examine  it  a  little  more  se- 
riously and  attentively.  We  do  not  mean  to  say,  that  these 
names  are  cited  as  a  reason,  why  the  distinction  should  be 
admitted.  That  is  to  be  found  in  the  word  of  God,  and  the 
truth  of  things,  and  there  alone.  But  we  do  claim,  that  if 
men  of  lofty  minds,  from  Augustine  down,  have  seen  and 
admitted  the  truth  of  such  a  distinction,  there  should  be  a 
little  modesty  on  the  part  or  those,  who  denounce  its  advo- 
cates as  tyros  in  divinity,  mere  sciolists,  stripling  theolo- 
gians, and  excite  popular  and  political  prejudices  against 
them,  by  branding  them  as  new  lights,  raising  the  cry  of 
New  England  Theology,  and  exciting  suspicions  as  to  Uni- 
tarianism.  It  is  the  Theology  of  the  Bible,  and  there  i3 
not  a  single  passage  in  it,  when  faithfully  translated,  and 

1.  Dwight's,  Theol.  v.  iv,  p.  25. 

42 


330  OF  THE  NATURE  CIIAP.    XVII. 

interpreted  as  the  language  of  common  sense,  that  will  be 
found  to  contradict  it. 

When  Paul  says  of  the  ^^carnal  mind,"  that  it  ^*is  not 
subject  to  the  law  of  God,  ncithe?'  indeed  can  be,"^  he  is 
not  speaking  of  the  essential  mind,  but  that  mind's  exerci- 
ses, as  any  Greek  scholar  will  at  once  perceive:  so  that,  in- 
stead of  furnishing  an  objection,  this  passage  is  a  strong, 
confirmation  of  that  for  which  we  contend;  as  the  reader 
will  perceive,  more  satisfactorily,  in  a  following  chapter. 

When  the  English  translation  makes  the  same  apostle 
say,  ''the  flesh  lusteth  against  the  spirit,  and  the  spirit 
against  the  flesh;  and  these  are  contrary  the  one  to  the  oth- 
er; so  that  ye  cannot  do  the  things  that  ye  woiild.^^^.  It 
will  be  seen  by  every  one,  acquainted  with  the  original, 
that  the  word  cannot  is  not  used  by  the  apostle  himself. 
He  merely  states  the  fact,  that  those  In  whom  the  conflict 
between  the  flesh  and  spirit  is  waged,  do  not  the  things 
they  would.  Such  is  the  activity  of  the  conflict,  that  a 
present  purpose  of  will  is  succeeded  and  counteracted  by 
another,  before  it  is  executed;  but  of  what  character  the 
will  is,  nothing  is  said  explicitly.  To  the  context  we  must 
look  for  that.  The  Greek  particle,  translated  so  thaty 
sometimes  denotes  design;  and  if,  in  this  sense,  it  is  to  be 
here  understood,  the  apostle's  meaning  is,  that  the  influ- 

1»  Rom.  vili,  7.  2.  Gal.  v.  17. 

1.  v>dL  pt:i  el  civ  Bixy,Te  Tcvrm  TroinTi. — iva.  Conjunctlo  casualis  slgnincano;. 
ut  nxiitcf;,  indicans  causam  finalem,  vel  fineni.  Ita  usurpatur.  John  xvi.  1, 
Mat.  six,  13,  Marc  i,  38,  Luc  i,  4. — Vide  Schleusneri  Lex. 

3.  Notat  Apostolus  non  eventum  sed  causam  finalem,  agltque  vel.  1 .  de  vol- 
untate  tantum  prava,  quod  banc  Spirltus  frocnet,  nee  sinat  facere  qux  pra- 
va  libido  suggerit,  vel  quae  carni  adlubescunt;  vel  2,  de  voluntate  tantum  re> 
generata,  quod  banc  non  sinat  caro  facere  quae  vult  bona — vel  potius,  ut 
suadet  antitbesis,  de-  iitraque:  Quia  inquit  Caro  et  Splritus  contraria  concu- 
piscunt,  bine  fit,  ut  non  semper  ea  quee  vultis,  tarn  in  bonis,  quam  in  msiVik 
e.tiam  facere  possitfSi — Vide  Poll  Synop.  ad  lac 


CHAP.    XVII.  OF  HUMAN  ABILITY.  ^^l 

ence  of  the  Spirit  in  the  believer,  is  vouclisafecl  to  counter- 
act and  frustrate  his  sinful  inclinations.      This  we  prefer,  as 
being  most  agreeable  to  the  apostle's  assurance,   expressed 
in  the  previous  verse.    If  it  denotes  merely  the  result  even- 
tually, nothing  more  can  be  inferred  from  it,  than  that  the 
influence  of  the  Spirit,  which  generates  an  holy  inclination, 
is  counteracted  by  corru]>t  desires  and  affections,  so  that  it 
does  not  issue  in  the  accomplishment  of  that  to  which  he 
was  inclineil,   or  which  he  willed.      The  word  here  trans- 
lated "would/'  denotes  not  only  the  choice,  or  purpose,  but 
that  choice  or  purpose,  as  influenced  by  the  affections,  or 
feelings  of  desire.      Our  object  is  not  Biblical  criticism,  in 
this  work,  and,  therefore,  we  are   not   careful   to  decide, 
which,  if  either  of  the  two  constructions  should  be  exclu- 
sively preferred.  Neitlier  view  militates  against  the  truth, 
which  has  been  advanced  in  this  chapter.     Admitting  all 
that  those  who  cite  it,  as  found  in  our  translation,  think  it 
affirms,  it  proves  too  much,  even  for  them.      For  the  asser- 
tion is  made,  not  of  the  unrenewed,  but  renewed,  and  they 
must,  therefore,  maintain,   that  the  latter,  notwithstanding 
the  influence  of  the  Spirit,  are  utterly  unable  to  do  v/hat 
they  would.     It  is  for  them,  to  reconcile  this  v/ith  other 
passages,    and   ward  off  the  accusation  of  slandering  the 
work  of  the  Spirit;  and  also  to  explain  the  absurdities  which 
they  make  the  apostle  speak.      ^Yith  these  things,  we  have 
no  concern. 

Neither  can  any  thing,  unfavorable  to  this  view  of  human 
ability,  be  inferred  from  the  apostle's  experience,  when  he 
says,  ''That  which  I  do  >ca.Tipyci^cy.rxi — +|-jq  word  is  taken  in 
a  bad  sense — the  evil  thing  which  I  effect,)  I  allow  not 
(approve  not)  for  what  I  would,  tliat  do  I  not;  but  what  I 
hate,  that  do  I.  If,  then,  I  do  that  which  I  would  not,  I 
consent  unto  the  law  that  it  is  good.  Now,  then,  it  is  no 
.^ore  I  that  do  it.  but  sin  that  dwelleth  in  me.   For  I  know 


33.2  OF  THE  NATURE  CHAP.  XVII. 

that  in  me,   (that  is  in  my  flesh,)  dwelleth  no  good  thing; 
for  to  will  is  present  with  me,  but  hov/  to   perform   (  to 
»*T«gv^^acr9A/ — the  effecting— perfecting)  that  which  is  good, 
I  find  not..^^^   It  is  evident,  that  the  apostle  cannot  here  use 
the  word  ^*will,"  to  denote  a  simple  volition\  for  no  one 
ever  acts  or  does  anything,  without  some  volition.  The  word 
is  sometimes  used,  to  denote  the  main  and  efficient — the  lead- 
ing and  controling  purpose f  and  in  this  sense  we  suppose 
the    apostle   used  it,   in  the  context    first    quoted.       His 
meaning,  is,  therefore,  very  plain.     If  he  does  not  volun- 
tarily and  deliberately />wr/>o<9e  to  do  evil;  but  on  the  con- 
trary, if  it  is  his  fixed,  and  abiding,  and  studious  purpose, 
to  do  what  the  law  of  God  requires,  it  shows  that  the  mo- 
ral being — the  /,  whose  character  was  to  be  estimated  by 
this,  its  leading  feature — did  fully  approve  of  the  law  of 
God,  and  that,  therefore,  of  whatever  deviations  from  it  he 
was  guilty,  they  were  to  be  attributed  to  the  influence  of 
sin,  which  \\g  personijies,  and  not  to  the  deep  and  fixed 
principles  of  his  renovated  character.   His  will,  in  the  main, 
was  right,  but  it  was  resisted,  counteracted,  and  ofttimes 
overpowered    by    various    considerations,    of    which,   he 
did  not   cordially  and   deliberately  approve,   nor  of  that 
which  they  led  him  to  do.     Here,  again,  we  derive  a  con- 
firmation of  the  views  advanced,  from  the  very  objections 
urged  against  them. 

1.  Rom.  via,  15-18. 

2.  Such  is  the  doctrine  of  tlie  Catechism  and  Confession  of  Faith.  By 
the  corruption  of  man's  nature,  the  answer  to  the  25th  question  of  the  Lar- 
ger Catechism,  says  that  "  he  is  utterly  indisposed,  disabled,  and  made  op- 
posite unto  all  that  is  spiritually  good,  and  wholly  inclined  to  all  evil. "  The 
plain  grammatical  meaning  of  these  words  is,  that  as  man  is  indisposed^ 
which  term  describes  altogether  a  voluntary  state  of  mind,  he  is  disabled, 
and  so  made  opposite  to  all  good.  Nor  is  the  idea  at  all  different,  when  it 
is  said  in  chap.  ix.     Sec.  3  of  the  Confession  of  Faith,  that  "  man  by  his 


CHAP.   XVIT.  OF  HUMAN  ABILITY.  333 

The  inability  attributed  to  men,  in  the  sacred  Scriptures, 
is  wholly  that  oiwill.^  Man  will  not  do  what  God  requires, 
and  is  abundantly  willing  to  co-operate  with  him  in  effect- 
ing. All  the  solemn  appeals,  that  are  made  in  the  sacred 
scriptures,  to  the  consciences,  sensibilities,  and  judgment 
of  men,  proceed  on  this  assumption.  And,  indeed,  we  see 
not  how  it  is  possible  to  understand  the  many  solemn,  and 
tender,  and  heart-thrilling  remonstrances  of  God,  on  any 
other.  If  man  is  physically  disabled,  and  it  requires  an 
act  of  creative  power,  to  give  him  the  requisite  capacities 
and  ability,  to  meet  the  requisitions  of  God,  so  that  he  can- 
not believe,  he  cannot  repent,  he  cannot  obey,  \a\\  powe^" 
is  first  put  into  his  faculties;  God's  withholding  that  cre- 
ative power,  is  a  procedure  directly  at  war  with  His  pro- 
fessions. All  His  remonstrances,  and  expostulations,  and 
exhibitions  of  sorrow  and  concern,  are  a  mere  farce  !  He 
stands  accused  and  convicted  of  insincerity ,  and  no  won- 
der that  sinners  should  find  it  difficult,  and  impossible  to 
believe  in  such  a  case. 

But  the  ever  blessed  God  Is  faithful  and  true.  And  when 
we  consider,  that  the  whole  Inability  under  which  men  la- 
bour in  respect  of  God's  requirements,  arises  out  of  the 
aversion  of  their  wills — their  determined  and  obstinate  re- 
fusal and  resistance  of  Jehovah's  claims— how  amazing  do 
His  grace  and  condescension  appear,  in  that  He  undertakes 
by  considerations  addressed  to  their  reason,  and  conscience, 
and  heart,  to  persuade  them  to  be  reconciled,  and  turn  to 
him  in  a  life  of  holy  obedience!     Every  word  is  big  with 

fall  into  a  state  of  sin  hath  lost  all  ability  of  will  to  any  spiri'Ual  good  ac- 
companying- salvation;  so  as  a  natural  man  being-  altogether  averse  from 
that  good,  and  dead  in  sin,  is  7iot  able,  bv  his  own  strength,  to  convert  him- 
self, or  to  prepare  himself  thereunto."  It  is  inability  of  will  that  is  here 
spoken  of,  and  none  else.  The  operation  of  this  sort  of  inability  which  is 
moral  csixx  never  upon  any  fair  principle  of  interpretation,  be  construed  into 
a  denial  of  natural  ability. 

1.  ^t\a  Mat.  xvi.  25;  xxiii,  37:  Mark  viii,  35;  x,43,  4;  Luke  ix,  24;  xxiii,  20. 


334  Of'  THK  NAITUK  cHAP.  XVII, 

import.  All  is  radiant,  and  glowing  with  truth.  No  cloud 
of  dark  and  fiend-like  suspicion,  settles  on  His  throne.  It 
is  our  boast  and  glory,  that  ''the  strength  of  Israel  will  not 
LiE.^  And  thus  believing;  having  our  minds  divested  of 
every  foul  and  malignant  conjecture,  that  possibly  God  is 
not  sincere,  our  souls  are  melted  within  us,  in  all  the  ten- 
der throbbings  of  heartfelt  repentance,  as  we  hear  Him 
WEEP,  EXPOSTULATE,  BESEECH  and  SWEAR  beforc  and  un- 
to us,  to  induce  ns  to  believe  and  live. 

Can  it  be  for  one  moment  admitted,  that  God  does  not 
mean  exactly  wh;it  He  says?  Say,  increciuious  and  skep- 
tical render,  is  it  ail  a  vain  show,  when  He  delays  his  judg- 
ments, protests  that  he  is  lothe  to  inflict  them,  and  that  it 
is  the  very  grief  of  his  heart,  that  miCn  will  not  turn  to  him, 
that  they  may  live?  Has  he  some  private  design  you  can- 
not understand,  at  war  with  his  declarations,  which  de- 
stroys your  confidence,  when  He  so  feelingly  complains, 
"My  people  are  bent  to  backsliding  from  me;  though  they 
called  them  to  the  Most  High,  none  at  all  tvoicld  exalt  him. 
How  shall  I  give  thee  up,  Ephraim  ?  How  shall  I  deliver 
thee  Israel  ?  How  shall  I  make  thee  as  Admah  ?  How  shall 
I  set  thee  as  Zeboim  ?  Mine  heart  is  turned  within  me,  my 
repentings  are  kindled  together."^  Is  all  this  grief  a  mere 
theatrical  display  ?  Was  all  the  heart  rending  sorrow  of  the 
Son  of  God  a  mere  exhibition,  when,  with  flowing  tears, 
and  a  soul  almost  overwhelmed.  He  exclaimed,  as  he  look- 
ed upon  the  guilty  population  of  Jerusalem,  "If  thou  hadst 
known  at  least  in  this  thy  day,  the  things  which  belong  un- 
to thy  peace !-but!-now-they  are  hid  from  thine  eyes.'^^ 
••Oh,  Jerusalem!  Jerusalem!  Thou!  which  killest  the  pro- 
phets, and  stonest  them  that  are  sent  to  thee — how  often 
WOULD  /  have  gathered  thy  children  together,  as  a  hen 
gathers  her  brood  under  her  wings;  but  ye  would  not.'"* 

1.  Sam.  XV,  2?.     2.  Hcs.  xi,  1 ,  8.     3.  Luke,  xix,  42.     4.  Luke,  xiii,  34 


tTHAP.   XVir.  OF  HUMAN  xVBILlTY.  335 

What  mean,  too,  such  interrogatories  and  declarations  as 
these?  Does  God  intend  to  deceive,  when  He  lets  us  know, 
that  the  ujliole  blame  of  the  sinner's  rebellion,  is  to  be  laid 
to  the  charge  of  his  obstinate  will?  "Why  is  this  people 
of  Jerusalem  slidden  back,  with  a  perpetual  backsliding? 
They  hold  fast  deceit;  they  refuse  to  return."^  "Woe 
unto  thee  Jerusalem!  ivilt  thou  not  be  made  clean?  When 
shall  it  once  be?"^  "Behold,  ye  walk  every  one  after  the 
imagination  of  his  evil  heart,  that  they  may  not  hearken 
unto  me.*'^  Is  it  all  a  mere  sporting  with  their  misfortune? 
a  vaunting  and  triumphing  over  their  misery,  when  God 
says,  "I  spake  unto  thee  in  thy  prosperity;  but  thou  saidst, 
I  will  not  hear;  this  has  been  thy  manner  from  thy  youth, 
that  thou  obeyest  not  my  voice. '"*  Did  He  employ  his 
prophets  to  utter  falsehood,  when  they  went  to  guilty  men, 
and,  in  God's  name,  plead  with  them  to  repent,  and  say 
unto  them,  "as  I  live,  saith  the  Lord  God,  I  have  no  \iVvA- 
sure  in  the  death  of  the  wicked;  but  that  the  wicked  turn 
from  his  way  and  live;  turn  ye,  turn  ye  from  your  evil 
ways;  for  icJiy  loilly^  die,  0  house  of  Israel?''^  Who  can. 
who  dare  insinuate  these  things?  He  had  need  To  trem- 
ble, who  exhibits  God's  word  to  men  in  such  way.  as  to 
render  all  such  appeals,  and  protestations,  and  oaths,  as  of 
no  value.  Any  system  of  philosophy  v^'hatever,  that  con- 
flicts with  these,  and  numerous  such  like  proofs  and 
exhibitions  of  sincerity,  ought,  at  once,  to  be  discarded. 
It  is  sapping  the  very  foundation  of  our  faith*.  It  is  re- 
proaching God,  and  slandering  Him  in  a  vital  part  of  His 
character.  It  creates  much  of  the  difficulty  of  faith.  It 
ruins  the  souls  of  men.  Miserable  philosophy!  how  hast 
thou  dared  to  lift  thine  impudent  face,  and  give  the  lie 
to  God;  and,  having  done  so,  sacreligiously  sunimon  to 
thine  aid,  the  mysteries  that  attend  His  tlirone  ! 

1.  Jer.  vlii,  5.         2.  Jcr.  xUi,  27.         3.  Jer.  xvi,  12.         4.  Jer.  xxii,  21. 
.i».    Exck.  xxxili,  II. 


CHAPTER  XVIII. 

THE   SPECIFIC  CHARACTER  OF   HUMAN 
DEPRAVITT. 


The  specific  and  formal  character  of  human  depravity — 1  John  ii,  15,  16— 
James  iv.  4 — Romans  viii,  7 — The  Scriptural  view  of  this  thing — The 
thoughts  and  wishes  of  wicked  men,  evincive  of  enmity  against  God — 2. 
I'hey  dislike  the  word  of  God,  and  those  ministers  and  professors,  who 
are  most  pungent  and  faithful  in  urging  it  upon  the  conscience — 3.  They 
dislike  serious  and  fervent  prayer,  he. 

From  the  remarks  already  made,  on  the  subject  of  the 
derivation  and  moral  certainty  of  human  depravity,  we 
may  discover  in  what  it  specifically  and  formally  consists. 
We  have  seen,  that  it  did  not  consist  in  the  loss  of  any 
one  of  his  physical  powers,  or  any  constitutional  suscepti- 
bility. He  remained,  after  that  he  became  a  rebel,  posses- 
sed of  the  verj;  same  natural  capacities,  but  their  exercise 
had  become  fatally  disordered.  We  speak  not  metaphori- 
cally, as  though  disease  had  tainted  and  altered  the  facul- 
ties themselves,  but  that  the  laws,  which  regulated  his 
thoughts,  and  all  his  actions,  only  operated  to  evince,  that, 
instead  of  the  feeling  of  love  to  God,  being  the  supreme 
and  governing  principle  of  his  soul,  there  was  the  domin- 
ion of  entire  selfishness,  and  the  display  of  an  aversion  from 
God,  or  enmity  against  him.  In  this,  consisted  the  very 
essence  of  his  depravity.      He  became  totally  depraved. 

His  descendants  all  come  into  being,  under  the  influence 
of  causes^  which  render  the  same  derangement,  in  the  ex- 
ercise of  their  ^}0^ycr5.   inorallv  certain.     They  no  sooner 


CHAP.   XVIII.  OF  HUMAN  DEPRA^^TY.  337 

acquire  the  knowledge  of  God,  and  of  His  law,  than  they 
turn  awav  from  both,  as  not  being  the  objects  of  their  pre- 
ference and  delight.  Their  thoughts,  and  purposes,  and 
affections,  are  engrossed  by  sensible  and  sinful  objects.  The 
world,  and  the  things  of  the  world,  bear  away  their  hearts. 

This  is  the  account  which  John,  and  James,  and  Paul  have 
given  us  of  this  thing.  The  love  of  the  world,  is  placed 
in  strong  contrast  with  the  love  of  the  Father,  by  the  for- 
mer. "If  any  man,"  says  he,  ^'love  the  world,  the  love  of 
the  Father  is  not  in  him.  For  all  that  is  in  the  world,  the 
lust  of  the  flesh,  and  the  lust  of  the  eyes,  and  the  pride  of 
life,  is  not  of  the  Father,  but  is  of  the  world. "^  Here  the 
apostle  comprehends,  under  three  grand  classes,  all  human 
corruption — every  thing  which  is  opposed  to  God.  He  says 
all  that  is  in  the  world,  which  has  not  its  origin  in  God  and 
from  God,  but  is  produced  by  the  influence  of  the  world,  is 
the  lust  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride  of 
life.  Now,  these  things  are  not  created  essences,  not  dX^- 
OTdiQYQA  faculties,  but  actings  and  goings  forth  of  the  soul, 
towards  objects  altogether  inappropriate,  and  not  designed 
by  God,  to  engage  the  supreme  affections  of  the  heart.  To 
let  the  heart  run  out  towards  them,-- -to  bestow  the  affec- 
tions supremely  on  them, — to  pursue  after  them  with  rul- 
ing desire  and  purpose  for  their  enjoyment,  is  mad  rebel- 
lion against  God. 

Accordingly  James,  when  speaking  on  the  very  subject 
of  the  lusting  of  the  heart,  asks,  as  though  the  knowledge 
we  have  is  from  consciousness,  and  not  by  mere  inference^ 
<^Know  ye  not,  that  the  friendship  of  the  world  is  enmity 
with  God?"  and  concludes,  in  the  most  pointed  and  peremp- 
tory manner,  *Hvhosoever  therefore  will  be  a  friend  of  the 
world,  is  the  enemy  of  God."^  We  cannot  conceive  of  en- 
mity against  God,  consisting  in  constitution  or  mere  exig- 

1.  1  John  ii,  15—16.  2.  1  JaiTi.  iv.  4. 

43 


j2s  uThe  specific  character  chap,  xviir. 

tence,  abstract  essence,  or  mere  nature.  It  is,  in  its  very- 
nature,  really  and  formally  the  ivo7^kings  or  the  acts  and 
exercises  of  a  rational  ^ndi  feeling  creature;  so  that,  when 
these  apostles  resolve,  all  that  is  in  the  world,  which  is  not 
of  the  Father,  into  lusti7igs,  and  represent  those  lustings 
to  be  in  enmity  with  God,  we  are  infallibly  directed,  in 
making  our  estimate  of  hum.an  depravity,  to  have  exclu- 
sive regard  to  the  acts  and  exercises  of  the  human  soul. 

This  course  Paul  also  has  clearl)^  sanctioned.  ^^The 
mirnal  mind,^^  says  he,  ''  is  enmity  against  God.  "^  It  is  not 
the  constitutional  7nind,  not  the  abstract  essential  being 
of  the  rational  soul  of  man,  not  that  unknown  and  unin- 
telligible substratum  in  which,  if  we  may  so  speak,  are 
resident  the p7'operties  of  mind,  of  which  he  is  speaking, 
but  the  minding  the  actings  of  the  fational  soul  in  the 
way  of  thought,  care,  purpose,  desire,  affection,  will,  &:c. 
These,  he  says,  in  exact  accordance  with  John  and  JameSj 
when  induced  by  carnal  things — when  under  the  influence 
of  the  things  of  this  world,  are  directly  and  essentially  at 
war  with  God.  They  are  specifically  and  formally  re- 
bellion against  Him;  for  His  law  requires  us  to  love  Him 
with  all  our  heart,  with  all  our  soul,  with  all  our  mind, 
and  with  all  ouv  strength,  and  it  is,  in  the  nature  of  things 
an  absolute  impossibility,  that  such  minding — such  a  be- 
stowment  of  our  thoughts,  purposes,  affections,  desires, 
cares,  &c.  on  the  things  of  this  world,  can  ever  be  obedi- 
ence to  God.  He  has  prohibited  them,  and  thei/  are  es- 
sentially, and  only,  and  totally  disobedience,  rebellion, 
enmity,  against  Him.  They  neither  are,  nor  ever  can 
become,  submission  to  His  will  and  holiness  of  heart.  It 
is  just  as  impossible,  as  that  darkness  should  be  light,  and 
the  not  doing,  should  be  the  doing  of  the  very  thing  re- 
quired; and  this  is  what  the  Apostle  means,  when  he  adds, 

2.  Rom.   vUi,  T'     *§iv«,«ct  <r«?  o-a^koc,  «;t^§*    *'f  ®"*' — *|<""'i"* — auoi> 

%VIS  SE^TTIT  ET  SAPIT,  bENSUS,  COGITATIO,  DliSlDEBIUM,  STUBIUH,  AEIECTUS, 

'!2tr£ij)XTASi  voLr>"TAS.     Schlciis.  Lex. 


CHAP.  XVlir.  OF  HUMAN  DEPRAVITY.  339, 

''it,  (i.e.  the  Tninding  of  the  flesh,)  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be."  If  he  meant  the 
mind  of  man,  essentially  and  abstractly  considered,  all 
hope  of  conversion  is  forever  extinguished.  For  even  the 
philosophical  theory,  that  provides  for  the  introduction 
into  it,  of  a  newly  created  '*  something,"  which  is  the 
cause  of  holy  exercises,  cannot  leave  the  carnal  mind  to- 
tally unchanged  as  to  its  essence.  If  it  does  not,  but: 
teaches  that  the  mind  abstractly  and  essentially  consider- 
ed, is  changed  by  a  new  creative  act,  the  identity  of  the 
moral  individual  is  destroyed.  There  is  no  other  con- 
struction that  can  legitimately  be  put  upon  the  Apostles' 
meaning  than  that  just  advanced.  To  mind  the  things  of 
the  flesh,  is  to  rebel  against  God,  and  it  is  morally,  and 
eternally  impossible,  that  ever  it  c«?i  be  accepted  as  obe- 
dience to  the  law  of  God. 

This  is  the  view  Vv'hich  the  Divine  Spirit  gives  of  the 
conduct  of  those,  who  prefer  the  world  to  God.  The  love 
or  friendship  of  the  world,  is  enmity  with  God.  Our  bless- 
ed Saviour  does  not  admit  the  possibility  of  a  man's  be- 
ing the  friend  of  both.  *^  No  man  can  serve  two  masters, 
for  either  he  will  hate  the  one  and  love  the  other,  or  else 
he  will  hold  to  the  one  and  despise  the  other.  Ye  cannot 
•serve  God  and  mammon."^  And  this  account,  is,  by  no 
means,  given  in  too  strong  terms.  For,  although  wicked 
men  may  not  be  conscious  of  malignant  feelings  against 
God,  and  may  even  deny  the  fact,  in  reference  to  them- 
selves,  that  they  are  enemies  of  God,  and  wonder  at,  and 
abuse  any  one  who  would  preach  such  a  doctrine;  yet  do  they 
give  abundant  indications,  in  their  conduct  and  conversa- 
tion, that  they  do  indeed  hate  God. 

The  Saviour  testifies  of  the  world,  explicitly,  that  it 
hated  Him.  Of  the  fact  that  it  did  so.  His  life,  and  the 
•  tragical  circumstances  of  His  death;,  hayepven  unanswer.- 

■     Mnt,  v;,  24. 


S40  l^HE  SrECIFIC  CHAUACTER  CHAP.  XVIIL» 

able  proof.  Nor  has  the  character  of  the  world  altered  in 
this  respect.  There  are  multitudes  yet,  who  are  ready  to 
raise  the  cry,  "away  with  Him:  away  with  Him:  crucify 
Him.  We  haveno  king  but  CsBsar."^  We  will  acknow- 
ledge no  supremacy  over  us,  but  that  of  the  government. 

1 .  How  evincive  of  emmity  are  the  thoughts  and  wish- 
es of  ivicked  men  in  reference  to  God!  How  they  dislike 
holiness!  They  would  much  rather  that  God  were  not  so 
holy.  Indeed,  they  are  not  to  be  persuaded,  that  He  is 
that  awfully  just,  and  holy  being,  which  many-  declare 
Him  to  be.  They  would  have  been  much  more  at  ease, 
if  He  had  not  spoken,  in  such  decided  terms,  against  sel- 
fish and  sinful  indulgences.  They  would  have  been  grati- 
fied, if  He  had  never  commanded  them  to  lead  a  holy  life, 
to  take  up  their  cross,  to  deny  themselves,  and  to  crucify 
their  affections  and  lusts. 

If  God  could  look  with  indifference  upon  their  conduct, 
and  allow  them  to  lye  and  curse,  and  swear  and  profane 
His  Sabbath,  and  gratify  their  malicious,  and  lascivi- 
ous, fraudulent,  and  avaricious  desires,  they  could  love 
Him:  but  as  it  is  they  do  *^not  like  to  retain  God  in  tlieir 
knowledge."  The  God  whom  they  prefer,  must  let  tliem 
do  as  they  please;  but  as  for  that  Holy  and  Just  One,  who 
will  damn  them  eternally,  unless  they  repent,  and  lead  a 
holy  life,  they  cannot  love  Him.  Such  a  being  they  cor- 
dially hate,  and  they  manifest  that  hatred,  by  their  abuse 
of  those  ministers,  and  that  preaching,  which  exhibit  the 
holiness  and  justice  of  the  divine  character,  and  the  im- 
mutability of  His  law.  Whatever  love  of  God  they  think 
they  have,  it  is  not  of  the  true  and  living  God;  but  of  an 
ideal  being,  one  whom  they  suppose  to  be  God,  not  of 
Him  who  has  so  solemnly  asseverated,  *'Thou  thoughtest 
that  I  was  altogether  such  an  one  as  thyself:  but  I  will  re- 

I,  John  xix,  15. 


CHAP.   XVIIL  <^^  HUMAN  DEPRAVITY.  541 

prove  thee,  and  set  (thy  sins)  in  order  before  thine  eyes. 
Now  consider  this,  ye  that  forget  God  lest  I  tear  you  in 
pieces,  and  there  be  none  to  deliver."^ 

2.  The  same  thing  is  also  evident,  from    wicked  men's 
dislike  of  the  word  of  God,  and  of  i  hose   minisfe7's,  and 
professors  of  religion  ivho  are  most  pitrigent,  andfaithfid 
in  urging  that  ivord  upon  their  consciences.  What  a  task 
is  it  for  unrenewed  men  to  read  the  Bible!   They  dislike  to 
learn  that  they  ^'  must  be  born  again,"  and  love  God  with 
«// their  heart;  that  they   must  repent  of  their  sins,  and 
abstain   from    every   appearance  of  evil.     They   would 
much  rather,  have  had  a  Bible,  that  would  have  left  their 
ambition,  and  covetousness  and  lusts,  and   appetites,  free 
from   all  restraint:  that   would  have  said  nothing  about 
holiness,  nor  been  so    ^^  uncharitable,^^  as   to  consign  to 
Hell,  all  that  do  not  cordially  believe  on  Jesus  Christ.     If 
they  are  at  any  times,  forced  to  take  it  into  their  hands — ■ 
unless  that,  as  men  of  taste   and  curiosit}^,  they  consult  it 
for  its  poetry  and  history — they  approach  it  with  as  much 
reluctance,  as  does  the  poor  slave  of  superstition,  the  spot 
which    he   has   heard    is  visited  by  some  departed  spirit. 
There  is   nothing   cordial  or  voluntary  in  their  consulta- 
tion of  its  pages. 

And,  as  for  that  sort  of  preaching  wliicli  presses  home 
its  truths  upon  their  consciences,  they  cannot  endure  it. 
The  ministers  of  Christ  that  preach  in  this  style  they  de- 
test. Gladly  would  they  tarnish  their  reputation;  or  ex- 
cite such  suspicions;  foment  such  prejudice's,  and  magnify 
any  such  pretext  as  might  neutralize  their  influence-  Their 
hearts  rise  up  in  opposition  to  those  that  bring  the  light 
into  their  dark  minds,  and  probing  their  consciences, 
make  them  see,  and  feel,  that  they  are  guilty  and  accur- 
sed m  the  sight  of  God.      '^  Every  one,"  saith  the  blessed 

1.  l»ialm,  1,  21,  22. 


342  I'l^"'  SPEC  IFIvO  CHARACTER  CHAP.    XVITi. 

Saviour,  ^^that  doeth  evil,  hateth  the  light,  neither  com- 
eth  to  the  light,  lest  his  deeds  should  be  reproved.  But 
he  that  doeth  truth,  cometh  to  the  light,  that  his  deeds 
may  be  made  manifest  that  they  are  wrought  in  God.'^' 
There  is  in  fact,  no  class  of  men,  so  cordially  despised, 
and  hated,  by  impenitent  sinners;  and  none  whose  charac- 
ters they  seek  more  earnestly  to  vilify  and  destroy.  The 
wiiole  tribe  of  blasphemers,  liars,  drunkards,  unclean 
wretches,  and  fraudulent  persons,  receive  not  half  the 
iihuse,  nor  are  half  so  cordially  detested  as  are  the  faithful 
ministers  of  Christ,  who  testify  against  men's  sins,  and 
call  upon  them  to  repent,  whether  they  will  hear,  or 
whether  they  will  forbear.  But  with  such,  the  blessed 
Saviour  hath  identified  himself,  declaring  whoso  despiseth 
you^  despiseth  me. 

3.  To  these  facts,  innumerable  others  might  be  added, 
evincive  of  the  same  thing,  that  men  are,  by  nature,  ene- 
mies of  God,  We  advert  to  their  dislike  of  serious  and 
fervent  prayer^  and  of  religious  meditation  and  conver- 
sation. The  theatre  and  ball  room,  the  novel  and  the 
play,  attract  attention,  and  furnish  delight.  But  nothing  in 
their  eyes  can  be  more  sickening  or  disgusting,  than  ^jiray- 
■er  meeting.  The  exercise  of  prayer,  has  nothing  attrac- 
tive to  the  impenitent  sinner.  He  may  read,  or  recite,  or 
■frame  a  prayer,  to  keep  his  conscience  at  ease,  or  to  re- 
lieve the  burden  of  his  self-reproach;  but  the  going  forth 
of  the  heart  to  God,  in  secret  unrestrained  delighted  com- 
munion with  Him,  is  a  thing  to  which  they  are  utter  stran- 
o'ers.  No  altar  is  reared  in  their  house.  No  morning;  and 
evening  incense  is  offered  at  the  domestic  shrine.  The  clo- 
set is  unfrequented.  The  public  prayers  of  the  church 
are  tedious,  and  the  minister  who  transgresses  for  fifteen 
or  twenty  minutes,  in  this  delightful  employment,  is  sure 
■o  receive  f^easure,  and  be  pronounced  a  pharisee.  Or  accu- 


CHAP.   XVIII,  OF  HUMAN  DEPRAVITY.  343 

sed  of  having,  by  such  conduct  disgusted  them  with  reli- 
gion, and  prevented  them,  perhaps,  from  frequenting  the 
house  of  God.  To  meet,  in  some  retired  spot,  for  the 
purpose  oi  social  prayer,  and  spend  an  hour  in  christian 
conference,  in  the  estimation  of  many,  betokens  derano-e- 
ment  or  weakness  of  mind,  or  infatuation.  The  avoca- 
tions of  business,  the  interests  of  the  family,  and  a  thou- 
sand other  things  are  accounted  of  far  more  importance 
with  many;  and  tliey  are  never  at  a  loss  for  some  excuse, 
in  withdrawing  from  the  fellowship  of  the  saints.  ^'Be- 
hold, what  a  weariness  is  it,"  are  they  ready  to  exclaim. 
Few  things  seem  half  so  fatiguing  and  disgusting  as  the 
dull  monotony  of  some  simple  honest  soul,  that  pours  out 
its  prayers  and  praises  to  God.  And  why  so? — how  could 
there  be  such  aversion  from  prayer  and  religious  exercises^ 
if  the  heart  was  not  averse  from  G-od  ! 

Prayer  ardent  opens  Heaven,  lets  down  a  stream, 
Ofg-loryon  the  consecrated  hour 
Of  man,  in  audience  with  the  Diety. 

Assuredly  if  there  was  not  a  cordial  aversion  from  Him, 
on  the  part  of  men,  prayer  would  minister  to  their  delighta- 
It  is  their  hatred  of  God  and  of  divine  things,  that  makes 
religious  worship  so  irksome  and  disgusting,  especially 
where  there  is  nothing  in  the  outward  forms,  attractive,  or 
imposing  to  sense.  Why  else,  if  they  did  not  hate  God^ 
would  they  be  so  ready  to  raise  the  cry  of  fanaticism  and 
enthusiasm,  against  those  whose  hearts  are  imbued  w^th  the 
spirit  of  prayer,  and  whose  spiritual  conversation  shewthat 
they  feel  the  truth  and  force  of  what  they  profess  to  be- 
lieve? Why  else,  would  it  be,  that  God  is  not  in  all  their 
thoughts? — That  they  fmd  no  delight  in  the  meditating  on 
the  glories  of  his  being,  and  the  truths  of  His  word?  Why 
else  would  their  business,  their  pleasures,  their  friends, 
their  houses,  their  lands,  their  funds,   their  families^,  any- 


344  THE  SPECIFIC  CHARACTER  CHAP.  XVII f. 

thing  and  every  thing  hut  God,  and  his  Christ,  find  such  a 
welcome  place  in  their  hearts?  Why  else,  should  the  lust- 
ful song,  the  lewd  lascivious  jest,  and  ribaldrous  profanity, 
be  more  pleasing  than  a  conversation  about  the  state  of 
their  souls?  Why  else  should  the  blessed  Jesus  stand 
knocking  and  pleading  in  vain  to  gain  admisssion  to  their 
hearts?  W^hy  else  should  they  reject  such  a  friend,  diso- 
bey the  solemn  command  of  God,  take  part  with  all  their 
sins  against  a  dying  Saviour,  give  the  lie  direct  to  a  God 
of  truth,  and  crucify  afresh  the  Lord  of  glory?  Ah  sin- 
ner, the  secret  is  told  against  you.  It  can  be  concealed  no 
longer.  Jesus  saith  of  a  wicked  and  impenitent  world, 
*'^Ie  it  hateth."  This  resolves  all  the  mystery  of  your 
conduct,  and  this  it  is  which  creates  all  the  obstacles  in  the 
way  of  your  conversion.  Charge  not  your  impenitence 
on  any  constitutional  depravity,  wrought  into  the  s^ib* 
stance  of  your  being — nor  lay  the  blame  of  voor  rebellion 
upon  the  purpose  and  agency  of  God,  Your  sin  and  depra- 
vity lie  at  your  own  door.  The  world  and  its  joys  hold 
your  hearts.  You  bes'ow  on  them  your  affections,  purpo-» 
ses  and  cares,  and  they  are  sinking  you  deeper  and 
deeper  in  the  pit  of  perdition.  You  have  commenced  an 
inqiitous  course.  Unless  you  repent,  and  give  to  God  the 
thonghts,  and  affections,  and  cares,  which  you  now  bestow 
upon  the  world,  eternity  shall  but  sink  you  deeper  and 
deeper  in  crime: — 

Beneath  the  lowest  deep,  a  lower  deep. 
Still  threatening  to  devour  you,  opens  wide. 

It  is  in  the  character  of  your  own  mental  acts,  and  exer- 
cises, that  you  are  to  trace  the  proofs  and  workings  of  your 
own  depravity.  As  to  any  thing  which  lies  back  of  these 
things,  as  it  is  impervious  to  human  view,  imperceptible  by 
human  sense,  beyond  the  sphere  of  consciousness,  and  ut- 
terly incapable  of  being  subjected  to  investigation  or  anal- 


CHAP.    XV III.  OF  HUMAN  DEPRAVITY.  345 

5'sis,  you  know  nothing.  You  need  not  think  to  lay  the 
blame  there.  As  well  might  you  do  it  in  reference  to 
bone  and  muscle,  flesh  and  sinews,  and  sny  that  they,  in 
themselves,  are  sin,  as  to  resolve  the  guilt  of  your  own  vol- 
untary actsinio  the  essence  and  constitution  of  your  be- 
ing. You  are  conscious  of  various  acts  and  afi'ections,  and 
that  you  possess  a  power  to  restrain  and  regulate  them. 
For  the  exercise  of  this  pov/er,  you  are  held  responsible, 
and  will  be  judged.  And,  in  youv preference  of  this  world, 
and  dislike  of  God,  thus  giving  your  hearts  to  inferior 
things,  and  things  opposed  to  Him,  when  He  requires  you 
to  LOVE  Him,  with  all  your  hearts,  lies  the  sum  and  sub- 
stance of  your  depravity.  That  there  must  be  a  nature  to 
act,  is  not  denied,  but  that  there  exists  any  necessity  for 
you  to  sin,  arising  from  constitution  or  any  thing  else, 
and  depriving  you  of  the  power  of  voluntary  agency  as 
a  free  and  accountable  creature,  cannot  be  proyed. 


44 


CHAPTER  XIX. 


THE  MORAI.  CONDITION  OF  DECEAgE» 

II^^FANTS. 


Impossible  to  conjecture  the  precise  period  at  which  we  become  capable 
of  moral  action — Circumstances  unfavourable  to  lioly  developments  in- 
duced by  the  rebellion  of  our  first  parents — A  remedial  scheme  })rovided 
— Life  can  be  imparted  through  Christ  to  rebels  brought  into  connection 
with  Him — The  law  of  development  obtains  here — The  Spirit's  agency  in 
establishing  that  connection — !  Cor.  xv,  45 — 49 — A  connection  may  be 
formed  between  Christ  and  the  sovd  at  any  period — The  death  of  an  in- 
fant no  proof  of  final  condemnation— A  presumption  to  the  contrary — 
But  not  decisive — The  wisdom  and  goodness  of  God  manifest  in  leaving 
this  subject  as  it  is — A  purpose  of  election  establislies  no  actual  connec- 
tion between  Christ  and  the  elect —  Luke  i.  35  and  ii.  40  examined — No- 
thing to  be  inferred  from  it  as  to  physical  holiness — But  the  fact  is  estab- 
lished by  it  that  the  nature  of  man  previous  to  any  of  its  moral  develop- 
ments may  be  the  object  and  subject  of  the  Spirit's  care  and  agency — 
The  actual  exercise  of  faith,  etc.  can  only  be  predicated  as  absolutely  ne- 
cessary in  those  whose  moral  powers  have  been  sufficiently  developed — 
Infants  equally  with  adults  indebted  to  redeeming  love — The  death  of  in- 
fants a  bright  feature  in  the  Saviour's  triumphs — The  lessons  of  rebuke 
and  consolation  and  duty  it  furnishes. 

The  view  of  human  depravity,  already  given,  not  only 
throws  light  on  the  responsibilities  and  character  ofMENjbut 
also  on  the  probable  condition  of  such  as  die  in  infancy.  At 
what  precise  period  of  human  existence,  the  susceptibilities 
of  our  nature  are  so  far  developed,  as  to  bring  the  individual 
so  directly  under  the  law,  as  to  be  held  accountable  for  his 
own  acts,  or  to  possess  such  knov/ledge,  as  to  render  those 
%Qts  s,ijHfu],  it  is  impassible  to  conjecture.     It  cannot  ]iow- 


CHAP.   XIX.  ^^-^^  DECEASEJ3  INFANTS.  347 

ever  be  late  in  life.  At  a  very  early  period,  tiie  child 
learns  to  submit 'to  the  will  of  its  parent.  Its  corooreal 
imbecility,  its  limited  knowledge,  and  its  cherished  and 
absorbing  affection  for  the  parent,  all,  doubtless,  contribute 
to  affect  it,  with  a  sense  of  the  propriety  of  such  submis- 
sion. Yet  it  is  placed  in  circumstances  altogether  unpro- 
pitious  to  holy  developments  ;  and,  if  it  is  allowed  to  re- 
main in  this  world,  will,  like  all  that  have  gone  before  it^. 
choose  to  do  evil. 

One  act,  in  opposition  to  the  will  of  the  Great  Creatorj 
we  have  seen,  spreads  death  through  all  the  family  of  man, 
involves  in  sin  innumerable  myriads,  originally  made 
dependent  on  the  first  rebel,  and  strikes  into  eternity  it- 
self, a  blow  of  utter  desolation,  to  the  hopes  and  happiness 
of  human  kind.  Where  are  the  consequences  of  rebellion 
to  end?  Who  can  estimate  the  bearing  of  one  act?  How 
murderous  and  ruinous  the  attempt,  to  pervert  the  laws  of 
the  divine  government!  What  will  be  the  misery  and  con- 
fusion, the  devastation  and  horror  resulting,  where  the  re- 
bel, in  the  holy  Sovereignty  of  God,  shall  be  allowed  to 
push  his  enmity  forward,  eternity,  in  all  tlie  tragic  scenes 
.of  Hell,  shall  unfold.  Blessed  be  God,  that  He  has  pro- 
vided a  remedial  scheme,  by  which,  in  perfect  consistencv 
with  every  principle  of  His  moral  government^  man  may 
be  recovered,  alike  from  his  rebellion,  and  its  ruinous  ten- 
dency and  results.  Through  the  redemption  which  there 
is  in  Jesus  Christ,  the  rebel  can  be  recovered  to  the  love  and 
enjoyment  of  God — to  the  possession  and  exhibition  of  ho- 
liness— and  to  the  forfeited,  and  even  enhanced  glories  of 
man's  original  condition.  The  eternal  Son  of  God,  by  vir- 
tue of  his  assumed  humanity,  the  redemption  which  He  has 
wrought,  and  the  sovereign  ordination  of  God,  is  become 
a  new  Head  of  influences.  There  is  life  to  be  derived  from 
the  blessed  Jesus.  ''Gur  life  is  hid  with  Christ  in  God,'" 
Mild  Christ  has  become  "oi(r  life."^^  All  the  life  that  ever 

.y  Col.  iii,  3.  4. 


S4S  THE  MORAL  COXDlTiON  CHAF.   XIX, 

is  to  be,  or  can  be  enjoyed,  by  fallen  and  degenerate  men, 
is  entrusted  in  the  hands  of  Christ.  It  must  flow  from  Him 
to  them,  and  for  that  purpose,  there  must  be  some  connec- 
tion established  betvveen  Him  and  them.  But,  as  the  law 
of  development  was  that,  on  which  the  propagation  of  life 
was  to  be  conducted  from  Adam  down,  so  it  has  pleased 
God  to  provide,  on  the  same,  principle,  for  the  exhibition 
of  the  wonders  of  spiritual  life.  By  virtue  of  our  union 
with  Christ,  we  live,  and  grow,  and  thrive.  He  is  the 
vine,  and  we  are  the  branches.  He  is  tlie  head,  and  we  are 
the  members  of  the  body.  *'As  the  branch  cannot  bear 
fruit  of  itself,  except  it  abide  in  the  vine;  no  more  can  ye,'^ 
said  the  blessed  Saviour,  ^'except  ye  abide  in  me."^ 

Now,  it  is  by  the  Holy  Spirit,   which   proceedeth   fium 
the  Father,  through  the  Son,  and  whom  the  Son  giveUi  to 
whomsoever  he  will,  that  a  connection  is  established   be- 
tween Him  and  the  guilty  soul  of  man.      Through  the  agen- 
cy of  that  Spirit,  the  man's  thoughts,  affections,  and  cares, 
are  brought  off  from  this  world,  and  bestowed  on  Christ, 
in  faith,  and  repentance,  &c.  and  thus  commence  the  evo- 
lution and  exhibition  in  them,  of  those  fruits  of  the  Spirit, 
or  gracious  exercises,  which  form  the  character  of  the  ren- 
ovated man,  and  assimilate  him  to  the  great  prototype  in 
heaven.      ^*The  first  man  Adam,  was  made  a  living  soul; 
the  last  Adam,  was  made  a  quickening  Spirit.     Howbeit, 
that  was  not  first  which  is  spiritual,  but  that  which  was  nat- 
ural, and  afterw\'\rd  that  which  is  spiritual.  The  first  man  is  of 
the  earth,  earthy;  the  second  man  is  the  Lord  from  heaven. 
As  is  the  earthy,  such  are  tiiey  also  that  are  earthy; and  as  is 
the  heavenly,   such  are  they  also  that  are  heavenly.      And 
as  we  have  borne  the  Image  of  the  earthy,  we  shall  also  bear 
the  image  of  the  heavenly."^ 

However,  the  immediate  reference  of  the  apostle  here, 
may  be  understood, — whether  to  the  entire  character  of  the 

1.  John  XV.  4.  2.  1  Cor.  xv,  45,  49. 


CHAP.   XIX.  ^^  DECEASED  INFANTS.  349 

redeemed,  or  to  the  ultimate  perfection  of  their  being,  when 
put  in  possession  of  their  glorious  resurrcclion-body — it 
is  of  little  consequence  to  determine.  It  is  the  great  prin- 
ciple  recognized  by  hira,  which  concerns  us;  and  that  is, 
that  the  blessed  Saviour  stands  at  the  head  of  an  entire  fam- 
ily of  rational  beings,  in  whom  are  developed  his  own  like- 
ness and  life,  and  that  by  virtue  of  their  connection  with 
Ilim,  just  as  our  first  father  Adam  stood,  as  it  were,  the 
fountain  of  our  race,  and  has  transmitted  his  own  likeness 
and  mortality,  to  those  descending  from  him  by  ordinary 
generation.  As  yet,  there  is  not  the  perfection  of  this  great 
redeeming  process;  nor  will  there  be,  till,  at  the  consumma- 
tion of  all  things,  the  glorified  spirits  around  the  throne, 
shall  repossess  their  risen  and  sublimated  bodies.  Buttlie 
redeeming  process  is  going  on,  and  we  may  descry  its 
wondrous  developments,  continually  taking  place,  in  all  its 
incipient  and  early  stages. 

If  it  pleased  God  to  commence  almost  simultaneously  with 
the  being's  existence,  and  to  bring  it  under  the  operation  of 
the  great  laws  of  redemption,  which,  by  virtue  of  a  con- 
nection established  with  Christ,  shall  secure  holy  develop-, 
ments,  can  any  one  object?  Surely  none  are  disposed  to 
do  so,  when,  in  this  tvorld,  those  developments  are  made, 
as  In  the  case  of  those'  children,  who  seem  to  have  been 
sanctified  from  the  womb.  Shall  we  then  object  to  its  be- 
ing done  in  another  world?  The  circun.stance  of  death's 
eventuating  as  soon  as  birth,  or,  at  any  subsequent  time, 
before  the  moral  powers  shall  have  been  developed,  so  far 
as  to  bring  the  child  directly  and  personally  under  the  au- 
thority of  law,  can  certainly  be  no  objection  against  the  re- 
ality of  an  union  being  constituted,  between  Christ  and  the 
soul  of  that  child,  through  some  special  care  or  agency  of 
the  Spirit. 

The  death  of  the  infant,  is  no  more  proof  of  its  final  con- 
demnation, than  the  death  of  the  believer.   On  the  contrruv. 


350  IHE  .NrOlJAL  CnXDITlON  CHAP.  XIX« 

as  the  infiiRt  has  neither  done  good  nor  evil,  the  presumptioB 
arising  from  its  death,  would  ratherseeni  to  be. that  inasmuch 
as  its  powers,  if  it  had  remained  in  ti  is  world,  ivould  have 
been  developed  in  sin,  so  its  removal  to  another  and  essenti- 
ally different  world — where  all  its  modes  of  acquiring  know- 
ledge, and  also  of  acting,  will  be  essentially  d liferent— 
will  maost  probably  conduce  to  instantaneous  and  lofty  ex- 
hibilions  of  lioliness. 

It  is  true,  that  the  presumption  may  be  applied  the  other 
way.  Inasmuch,  as  God  visits  on  the  infant  the  consequen- 
ces of  the  sin  cf  Adam — subjecting  it  to  disease  and  death, 
and  placing  it  in  a  world,  and  under  the  operation  of  laws, 
which  operate,  with  certainty,  to  secure  its  voluntary  sin- 
ning, as  soon  as  capable  of  moral  agency;  and  inasmuch  as 
one  of  the  consequences  of  such  rebellion  against  God,  is, 
that  a  change  will  take  place,  either  sooner  or  later,  in  the 
outward  circumstances  and  relations  of  men  in  this  world, 
by  virtue  of  which,  much  more  rapid  and  frightful  devel- 
opments of  iniqiiity  s'r.rill  be  made, —  why  may  we  not  con- 
clude, that,  in  the  exercise  of  His  sovereignty,  God  sees  fit 
Xo  anticipate  such  things,  and  transfer  one  and  another,  forth- 
with, as  they  come  into  this  world,  to  a  new  scene  of  exis- 
tence, when  the  full  and  final  results  of  Adam's  apostacy 
are  displayed?  Especially  so,  it  might  be  added,  since  the 
promise  of  grace,  in  the  covenant,  seems  to  contemplate 
none  other  than  the  children  of  believers.  **I  will  be  a  God 
to  tliee,  and  to  thy  seed  after  thee;"^  and  since  there  can 
be  no  more  inconsistency  with  divine  justice,  to  place  an  in- 
fant in  circumstances,  where  it  will  become  a  sinner  soon- 
er than  later,  provided  there  is  not  to  place  it  in  any  such 
circumstances  at  all.?  We  confess,  therefore,  that  nothing 
ought  to  be  rashly  and  positively  asserted  on  tl\is  subject, 
either  way. 

1.  Gen.  .vviii. 


eilAP.    XIX.  OF  DECEASED  INFANTS.  S51 

It  would  seem  as  if  God  had  not  seen  it  proper,  to  give 
us  any  decisive  information  on  this  subject;  and  we  can  see 
great  wisdom  and  goodness  too,  in  His  keeping  us  in  abso- 
lute ignorance  on  this  point.  Were  the  former  presump- 
tion an  established  truth,  and  reverently  received  among 
men,  there  is  no  knowing  what  mischievous  consequences 
misht  result  from  it,  nor  how  far  men.  to  render  their  dar- 
ling  babes  eternally  happy,  might  be  tempted  to  become 
the  murderers  of  their  offspring.  And  were  the  latter  au 
established  truth,  with  what  heart-rending  agony  would  ev- 
ery sensitive  soul  see  the  infant  consigned  to  the  tomb!  It 
is  well,  that  Providence  has  thrown  an  impenetrable  veil 
over  this  thing.  Yet,  if  we  may  be  allowed  to  indulge  a 
fond  conjecture,  the  presumption  seem.s  strongest,  that  the 
death  of  an  infant  is  a  procedure  of  mercy,  rather  than  of 
vindictive  justice.  For,  as  the  great  rule  of  procedure  on 
the  judgment  day  shall  be,  that  God  'Svill  render  unto  ev- 
ery ONE,  according  to  the  deeds  done  in  the  body,  wheth- 
er they  be  good  or  evil,"^  the  righteous  and  the  wicked 
shall  receive  their  award  and  allotment  upon  a  principle, 
which  it  is  manifest,  in  the  nature  of  tilings,  cannot  be 
adopted,  with  regard  to  those  dying  in  infancy. 

Admitting  for  a  moment,  that  infants  dying  in  infancy 
shall  be  saved,  it  is  obvious  that — if  the  view  already  given 
of  the  law  of  God's  government  in  this  world  be  correct — 
it  is,  and  can  only  be,  by  virtue  of  some  connection  es- 
tablished between  Christ  and  them.  A  mere  purpose  of 
election  establishes  no  such  connection,  though  it  may  have 
respect  to  it,  and  secure  it  ultimately:  but  the  sacred 
scriptures  do  not  speak  of  men  as  elect,  and  safe  in  Christ 
till  they  are  actually  united  unto  Ilim.  The  mere  pur- 
pose of  God  to  bring  into  being  the  oiTspring  of  man  gavc 
them   no    being,  nor  establisb.ed  any  connection  l:»eLwecii 

1.    1  Rom, 


352  THE  MORAL  CONDITION  CHAP.    XIX» 

them  and  thelf  great  progenitor.  It  was  the'r  actual  evo- 
lution from  him,  agreeably  to  the  law  established  for  the 
propagation  of  the  race,  that  rendered  them  existent;  and 
all  their  life  was  derived  through  him.  In  like  manner 
there  must  be,  the  actual  union  with  Christ,  in  order  to 
the  derivation  of  life  from  Him,  since  He,  and  He  only,  is  a 
fountain  head  of  life  for  any  of  the  degenerate  race  of 
Adam.  This  union  is  eflfectuated  as  has  been  hinted  by 
the  communication  of  the. Holy  Spirit.  "  He  that  is  join^ 
cd  to  the  Lord  is  one  spirit.  ^^^  The  agency  of  this  spirit 
in  respect  of  the  adult  will  be  readily  admitted.  Why 
should  it  be  denied  in  reference  to  the  infant? 

That  there  is,  in  fact,  a  care  and  agency  of  the  spirit 
adapted  to  the  condition  and  circumstances  of  the  infant 
mind,  there  can  be  no  doubt:  and  that  too  to  receive  holy 
developments.  For,  there  is  the  example  of  the  babe  of 
Bethlehem,  whose  conception  was  not  after  the  law  of  or- 
dinary generation,  and  who  therefore  stood  in  circumstan- 
ces, and  was  the  subject  of  influences,  which^— without  vio- 
lating the  fundamental  principle  of  the  original  constitu- 
tion ordained  for  man — could  not  have  been  imparted  to 
any  of  his  proper  and  natural  offspring.  When  it  is  said 
to  man,  that  ^' that  holy  tliing^^  which  should  be  born  of 
her,  should  be  called  tlie  son  of  God,  some  peculiar  agen- 
cy of  the  Holy  Spirit  in  its  production  is  no  doubt  referred 
to,  as  the  reason  of  this.  It  is  evident  too,  that  it  has  re- 
ference to  the  future  exhibitions  of  character  to  be  made 
by  Him.  "The  Holy  Ghost  shall  come  upon  ihce,  and 
the  power  of  the  Highest  shall  overshadow  thee,  therefore 
hIso  lliat  holy  thing  that  shall  be  born  of  thee,  shall  he 
called  the  son  of  God.''^ 

The  holiness  of  the  human  nature  of  Christ,  in  its  in- 
fant statC;   is   attributed   to    some  immediate,  and  special 

1.  Rmtti.  -i.  Luke-1,  35. 


CHAP.  XIX.      OF  DECEASED  INFANTS.  353 

agency  of  the  Holy  Spirit.  The  same  is  also  said  of  it  in 
its  earliest  developments.  '<  The  child  grew,  and  waxed 
strong  in  spirit,  (by  the  spirit)  filled  with  wisdom;  and  the 
grace  of  God  was  upon  him.''^  It  is  altogether  gratuitous 
to  say,  that  that  agency  of  the  spirit  consisted  in  forming 
the  humannature  of  Christ  free  from  any  physical  defects, 
or  derangement,  and  that  therefore  the  child  Jesus  was 
holy.  If  holiness  is  attributed  to  that  nature  in  its  unborn 
and  embryo  state,  we  certainly  cannot  suppose,  that  it  is, 
in  the  same  sense,  in  which  it  was  after  its  birth,  and 
growth  into  youth  and  manhood,  or  else  we  must  suppose, 
that  holiness  as  a  personal  characteristic,  consists  in  some- 
thing irrespective  of  the  acts  and  exercises  of  a  moral  being. 
For  the  holiness  of  a  being,  with  its  powers  developed, 
and  actively  excited,  must  be  very  different  from  that  of 
one  yet  destitute  of  such  powers 

Things  inanimate,  it  is  true,  have  in  scriptural  parlance, 
sometimes  been  called  holy,  as  the  inmost  chamber  of  the  tem- 
ple was  called  the  holy  of  holies;  but  then  it  was  because 
of  some  especial  and  peculiar  relationship,  which  it  had 
to  God.  He  dwelt  in  it.  It  was  set  aparty  as  pre-emi- 
nently and  exclusively  appropriate  to  God.  In  this  sense, 
the  yet  unconscious  human  nature  of  Christ,  may  be  de- 
nominated holy,  for  it  was  the  habitation  of  God,  and  sin- 
gularly and  exclusively  appropriate  to  Him,  differing  in 
this  respect,  essentially,  and  entirely,  from  that  of  any  of 
the  descendants  of  Adam.  And  this  peculiar  relationship 
of  his  human  nature  to  the  divine,  rendering  it  pre-emi- 
nently and  singularly  an  object  of  the  divine  care,  and  se- 
curing developmenis  at  tne  earliest  possible  period,  in 
holy  exercises,  i.  e,  in  tnose  graces  or  virtuous  affec- 
tions appropriate  to  the  nature  of  man,  and  denomi- 
nated,   in    the  renewed   sinner,  ^^  the  fruits  of  the  spi- 

1.  Luke  ii,  40. 

45 


354  THE  MORAL  CONDITION        CHAP.  xix. 

rit,"  the  blessed  Saviour  has  distinctly  recognized. 
"But  Thou,''  says  He,  "art  He  that  took  me  out  of  the 
%vomb;  Thou  didst  make  me  hope  when  I  was  upon  my 
mother's  breasts.  I  was  cast  upon  thee  from  the  womb; 
thou  art  my  God  from  my  mother's  belly.  "^  Here  the  ho- 
liness which  manifested  itself  in  the  gracious  exercises  of 
the  precocious  child  Jesus,  is  attributed,  nottoany  peculiar- 
ity ofconstitution,  not  toany  especial  native  efficiency  of  his 
moral  powers,  not  to  any  modification  of  his  created  being, 
not  to  any  necessities  of  his  nature,  but  to  the  very  special, 
yea,  miraculous  presence  and  agency  of  God,  which,  it  was 
declared  to  Mary,  should  be  peculiar  to  him.^ 

While,  therefore,  nothing  can  be  inferred  from  the  lan- 
guage of  scripture,  in  reference  to  the^'  holj^  child  Jesus," 
in  confirmation  of  the  idea,  that  holiness  is  the  result  of 
physical  constitution,  it  certainly  does  convey  the  idea, 
and  that  very  clearly,  that  there  may  be,  and  actually  is, 
a  care  and  influence  of  the  Spirit  of  God,  adapted  to  the 
infant  mind,  which  will  secure  holiness,  and  that  in  the 
earliest  developments  of  its  constitutional  capacities.    Con- 

1.  Psalm,  xsii. 

2.  We  confess  ourselves  utterly  unable  to  understand  the  following  e-s.- 
planation  of  this  thing  as  given  by  Dr.  Owen.  "The  human  nature  of 
Christ,  being  thus  formed  in  the  womb  by  a  creating  act  of  the  Holy 
Spirit,  was  in  the  instant  of  its  concept 'on  sa7ictijied  send  filled  with  grace 
according  to  the  measure  of  its  receptivity.-  being  not  begotten  by  natural 
generation,  it  derived  no  taint  of  original  sin  or  corruption  from  Adam,  that 
being  the  only  way  and  means  of  z7s  propagation :  and  being  not  in  the 
loins  oT  Adam  morally  before  the  fall,  the  promise  of  his  incarnation  being 
not  given  until  afterwards,  the  sin  of  Adam  could  on  no  account  be  imputed 
unto  him."  Owex  ox  the  spirit,  v.  1,  p.  274.  Here  is  a  specimen  of 
philosophical  theorizing  utterly  unintelligible  to  us.  Equally  vague  and  un- 
intelligible are  what  we  hear  from  him  on  the  same  subject  in  another  place, 
when  he  says  that  that"  holy  thing"  w^s  radically  JiUed  with  all  that  perfec- 
tion of  habitual  grace  and  wisdom,  which  was  or  could  be  necessary  to  the 
discharge  of  that  whole  duty  which  as  man  he  owed  to  God."  Owen  on 
the  Hebrews,  vol.  iii,  p.  40, 


CHAP.  XIX.  OF  DECEASED  INFANTS.  355 

sequently,  there  cannot  be  any  valid  objection  against  the 
unconscious  infants  being  so  made  the  object  and  subject  of 
the  Spirit's  care,  as  tobe  brought  into  such  connection  with 
Christ,  the  second  Adam,  the  fountain  of  a  renovated  life, 
as  to  secure,  alike  its  holiness  and  salvation.  Wherefore, 
the  question  of  its  translation  by  death  to  another  world, 
v/here  it  shall  not  be  affected  by  the  operation  of  causes 
which  here  contribute  to  corrupt  developments,  cannot  be 
agitated,  so  as  to  prejudice  its  security — we  mean  on  sup- 
position of  the  Spirit's  bringing  it  into  coniiection  with 
Christ. 

Is  it  necessary  that  the  human  mind  and  heart,  must  have 
been  previously  in  every  case,  actually  exercised  in  faith, 
and  repentance,  and  love?  Then  can  there  be  salvation 
for  none  other  than  adults,  or  those  whose  m.oral  suscepti- 
bilities have,  in  this  world,  been  developed  so  far  as  to  en- 
able them  to  apprehend  and  believe  the  truth.  For  most  un- 
questionably "  there  is  no  other  name,  given  under  Heaven 
among  men,  whereby  we  must  be  saved,  but  the  name  of 
Jesus;"^  and  we  must  therefore  maintain  either  that  infants 
are  not  subjected  to  the  consequences  of  Adam's  sin — when 
their  very  death  is  indisputable  proof  of  the  fact — or  that  in 
the  economy  of  grace,  there  is  provision  made,  in  some 
way,  as  God,  in  his  holy  sovereignty,  hath  seen  fit,  to 
bring  them  into  connection  with  Jesus  Christ  by  the  Holy 
Spirit  and  to  share  in  the  benefits  of  His  redemption. 
The  former  as  we  have  seen,  is  directly  contrary  to  fact, 
so  that  we  rejoice  to  give  to  our  blessed  Saviour  all  the  glory 
cf  the  rescue  of  immortal  souls  from  perdition,  at  whate- 
ver period  of  their  existence,  they  are  removed  from  un- 
der tlie  operation  of  those  causes,  which  have  been  brought 
into  action,  by  the  rebellion  of  the  first  man,  and  wouldj 
if  not  frustrated  by  the  grace  of  God,  infallibly  and  eter- 
nally ruin  the  whole  race.     The  infant's  song  in  Heaven. 

1.   An<:s. 


856  '^^^^  MORAL  CONDITION  CHAP.   XIX. 

will  be  as  truly  and  cordially  to  the  praise  and  glory  of 
redeetning  love,  as  that  of  the  hoary  headed  sinner  con- 
verted, on  the  very  verge  of  life,  fiom  the  error  of  his 
ways.  And,  although  we  presume  not  rashly  to  decide, 
where  God  has  not  clearly  revealed;  yet,  cherishing  the 
hope  of  meeting  among  the  redeemed  in  Heaven,  the 
countless  myriads  of  our  race,  who  lived  but  to  die  or  have 
been  carried  from  the  womb  to  the  grave,  what  exalted 
views,  of  the  overflowing  riches  of  divine  grace,  may  we 
not  entertain?  And  what  lessons  of  rebuke  and  consola- 
tion and  parental  duty  may  not  be  derived? 

It  were  delightful  to  conjecture,  the  rapid  and  wondrous 
developments  of  the  infant  mind,  unclogged  with  bodies, 
and  placed  in  circumstances  so  propitious  to  holiness.  But 
it  w^ould  be  all  conjecture.  We  cannot  presume  even  to 
imagine,  how  the  babe  in  Heaven  acquires  knowledge,  or 
to  deny,  but  that  a  few  hours'  employment  in  the  blissful 
exercises  of  that  happy  world,  will  render  it  vastly  supe- 
rior, in  knowledge  and  experience,  to  the  aged  saint  that 
goes,  at  the  end  of  a  long  life,  laden  with  wisdom,  and  fil- 
led with  the  love  of  God,  to  mingle  his  rejoicings  with  the 
redeemed  on  high.  It  is  sufficient  to  know  that  all  will  be 
right  and  glorious,  and  that,  perchance  the  gloomy  feature 
of  ruin  and  desolation,  which  over-spreads  this  guilty  world 
-r-the  early  death  of  one  half  that  are  born  into  it — shall  be 
found,  in  the  infinitely  wise  and  wondrous  counsels  of 
Jehovah,  converted  into  the  bright  aspect  of  bliss  and  glo- 
ry. How  great  the  triumphs  of  grace!  The  most  sicken- 
ing and  painful  forms  of  human  mortality  conti'ibuting  to 
swell  the  numbers  and  triumphs  of  Heaven  !  !  ! 

As  the  vast  Ocean  heaving  from  its  very  depths,  throws 
wave  on  wave,  and  rises  and  breaks,  and  scatters  its  foaming 
surges  on  the  shore,  so  Time  rolls  its  flood  along,  and,  as  it 
sweeps  o'er  the  guilty  race  of  man,  generation  after  genera- 
tion, are  carried   forward,  and  dashed  upon  the  breakers, 


CHAP.   XIX.  OF  DECEASED  INFA^IS.  357 

of  death,  but  to  be  caught  by  the  under-current  and  borne 
into  the  bosom  and  blessedness  of  eternity. 

While    satan    rages  and  appears   to   triumph,  there  is  a 
mighty    conqueror   that    triumphs   over  him,  and    rescues 
the  victims  of  his  malice.     He  that  has  the  power  of  death 
has  been  himself  destroyed.     The  very  reign  of  death,  se- 
cures from    every  people,   kindred,  tribe   and    tongue  the 
largest  additions  to  the  family  of  the  redeemed.     How  few 
in  comparison  with  the  countless  myriads  on  high,  will  re- 
main among   the   wilful  rebels,  that  refused   to   submit  to 
the  government  of  God,  and  shall  be  shut   up  in  the  peni- 
tentiary of  Hell?     How  will  the  temporary  triumphs,  but 
eternal  disappointments  of  the   God  of  this  world,  contrib- 
ute to  illustrate  the   wisdom  and   grace  of  the  divine  gov- 
ernment, and  the  folly  and    madness   of  rebellion?     How 
delighted  will    be  the    believer's   experience   in    Heaven, 
there  to  be  made,  under  circumstances    inconceivably  glo- 
rious, to  see  how  easily  the  God  of  truth  and  justice,   has 
discomfited  falsehood  and  iniquity!    How  will  the  darkest 
features  in  the  mysterious  history  of  man,  be  developed  in 
the  brightest  exhibitions  of  grace  and  sovereignty?     And, 
how  will  the  very  curse,  in  all   its  odious   features,  prove 
through  the  exceeding  riches  of  divine  grace,  in  his  kind- 
ness by  Christ  Jesus  a  blessing  to  the  ruined  family  of  man? 
And    even   here,   before   we  reach  that   bright   world, 
w^here  our  delighted  eyes  shall  survey  the  rich  and  varied 
prospect  of   bliss  unfolding    its  unceasing  wonders  to  our 
view,  what  lessons  of  rebuke  and  consolation  may  we   not 
draw  from  the  infant's  death?     Reader,  are  you  d^parenf, 
and  yet  unreconciled  to  God,  through  the  blood  of  Jesus 
Christ?     And   have  you   lost  a  darling  babe,  that  in  the 
midst   of   sufferings,  and    exquisite  agony    of   body,    h-ns 
been  torn  from  your  fond  embrace,  and    hurried  to  an  ear- 
ly grave?     Then  learn  in  it,  the  rebuke  of  Heaven.     That 
,   child,  on  which  perhaps  your  fond  heart  was  set.  and  which 


358  THE  MORAL  CONDITION  CHAP.    xrx. 

already  had  began  to  bind,  and  rivet  those  affections  which 
should  have  been  given  to  God,  has  been  removed  from 
you  in  mercy  to  it.  Had  it  been  allowed  to  remain  in 
your  embrace,  it  would  have  imbibed  your  rebellious 
spirit.  The  love  of  its  heart  for  you,  would  have  given 
you  a  power  and  influence  over  it,  which  would  have  se- 
cured the  earliest  developments  of  sin,  and  placed  it  in  an 
attitude  of  direct  rebellion  against  God.  You  would  have 
proved  the  murderer  of  its  soul,  and  stamped  on  it,  your 
own  character,  so  infamous  in  the  sight  of  God,  and  invol- 
ved it  in  the  condemnation  under  which  you  lie. 

But  God  in  taking  it  away,  has  in  effect  said,  "  You  are 
not  fit  to  have  the  care  of  this  child.  You  would  have  in- 
fused into  it,  your  own  unbelieving,  and  rebellious  temper, 
and  armed  its  little  heart,  in  hostility  against  me.  It 
would  have  learned  from  you,  to  break  my  SabbaUi — to 
profane  my  name — to  despise  my  law — to  rebel  against  my 
authority — and  proclaim  itself  a  candidate  for  Hell.  But  I 
have  had  mercy  on  it.  I  have  seen  that  you  are  not  fit  to 
have  it  live  with  you,  and  have  therefore  brought  it  home 
to  Heaven,  that  it  may  be  brought  up  under  the  immediate 
eve  and  care  of  my  dear  Son,  away  from  the  contagion  of 
your  example.  Read  in  the  death  of  your  child  the  ven- 
geance of  Heaven,  and  its  frightful  record  against  you." 

But  are  you  a  believer,  and  did  you  cast  your  dear  little 
one  over  upon  God,  when  you  brought  it  to  the  baptismal 
font,  and  there  in  the  arms  of  your  faith  and  love,  pre- 
sented and  devoted  it  to  God,  to  be  washed  in  the  blood  of 
Jesus,  and  sanctified  by  his  Spirit,  to  be  redeemed  from  all 
the  consequences  of  the  sad  and  ruinous  apostacy  of  our 
race?  And  has  that  child,  for  w]>ich  you  have  plead  the 
promises  of  the  well-ordered,  and  everlasting  covenant, 
been  removed  from  you,  and  been  taken  from  this  world 
of  sin,  before  it  could  itself  sin,  how  rich  is  your  consola- 
tion!  God  has  in  elfect  said  to  von.  ^^  I  take  you   at  your 


CTTAP.   XIX.  OF  DECEASED  INFANTS.  359 

word — I  have  heard  your  prayers — I  have  received  the 
offering  of  your  faith,  and  have  removed  your  child  to 
other  scenes,  where  it  shall  not  come  in  contact,  ar  be  con- 
taminated with  sin.  I  know  how  great  would  have  been 
your  solicitude;  how  many  heart-rending  anxieties,  j^ou 
would  have  had  on  its  account,  and  that,  with  all  your  care, 
you  could  not  have  prevented  it  from  becoming  a  wilful 
transgressor  of  my  law,  nor  have  proved  half  faithful 
and  watchful  eiough  for  its  training  for  the  skies.  I  have 
therefore  t^k>^a  this  work  out  of  your  hands,  and  given  your 
cii)]^  to  n  7  1  m-  S  )n,  that  it  may  pass  at  once  into  the  se- 
minary of  Heaven,  and  escape  the  consequences  of  your 
unfaithfulness,  and  mismanagement,  as  well  as  the  ills  of 
this  dying  and  rebellious  world,  in  which  you  dwell." 
Read  then  in  the  death  of  your  sweet  smiling  babe  the 
mercy  of  Heaven:  and  learn  to  humble  yourself  at  the 
feet  of  God,  adoring  the  grace  of  his  covenant,  and  receiv- 
ing the  kind  and  paternal  admonition,  his  providence  ad- 
ministers. 

But  has  it  pleased  Him  to  spare  the  little  prattlers  round 
your  table?  And  already  do  they  begin  to  strike  their 
roots,  and  grow  like  willow^s  by  the  water  courses,  then 
see  what  a  work  His  providence  has  laid  to  your  hands. 
Those  sw^eet  lips  have  already  perhaps  been  soiled.  Those 
bright  eyes  have  fallen  on  rebellious  scenes,  and  they  have 
left  their  traces  on  the  little  mind  and  memory.  The  little 
bosoms  have  begun  to  lieave  with  passion,  and  swell  with  de- 
sire. And  shall  the  young  immortal  fall  under  the  damning 
sentence  of  God's  holy  law?  Parent,  teacher,  nurse,  friend, 
Avhat  have  you  to  say?  Say  ye  mothers,  will  you  neglect 
the  moral  culture  of  your  darling  babes,  and  suffer  the 
passions  and  propensities  of  their  nature  to  rise  and  gather 
strength,  and  bear  them  off  to  objects  which  God  has  for- 
biddcMi?  Will  you  allow  all  t!iis  to  go  on  before  your 
eys.  and  nrglcct  to  tell  your  little  charge  of  God,  and  r\' 


360  THE  MOUAL  CONDITION       cHAP.  XIX. 

his  holy  chikl  Jesus,  and  the  great  salvation, — of  the  spirit 
and  his  blessed  influence,  and  strive  to  curb  unruly  desire, 
to  bring  it  under  the  early  influence  of  the  truth,  and  form 
its  heart  to  the  love  and  service  of  God? 

You  have  been  the  means  of  bringing  it  into  a  guilty  and 
a  dying  world.  Shall  it  be  saved  or  lost?  The  one  or  the 
other  shall  be  the  fact;  and  whether  the  one  or  the  other, 
will  depend,  in  a  great  measure  on  you,  and  on  its  early 
impressions.  Resign  it  to  the  dominion  of  its  passions — 
Cheat  and  deceive  it  by  j^our  falsehood  and  hypocrisy — Vex 
and  torture  it  by  your  fretfulness  and  rage — Irritate  and 
dissappoint  it  by  your  treachery  and  unfaithfulness — Throw 
around  it  the  contagion  of  your  own  depravity — Withhold 
from  it  tiie  knowledge  of  God,  and  of  his  law,  of  Christ, 
and  of  his  death — Put  it  under  the  care  of  teachers,  that 
neitlier  fear  nor  love  God — And  lead  it  through  the  paths, 
of  science,  without  an  observation  of  His  agency  and  will, 
and  the  c'lild  shall  grow  up,  a  prey  for  the  vengeance  of 
heaven. 

We  cannot  neglect  to  urge,  in  the  most  importunate  man- 
ner, on  you,  the  importance  and  necessity  of  early  and  so- 
lemn attention  to  this  matter.  Will  you  mothers,  fathers, 
friends,  christians,  and  philanthropists,  allow  the  young 
immortal  to  grow  up  in  sin,  without  an  effort  to  bring  its 
little  powers  under  the  genial  and  sanctifying  influence  of 
the  truth?  Why  not  familiarize  the  infant  mind  with  di- 
vine things?  Why  not  tell  it  of  the  love  of  Jesus,  and  strive, 
before  the  propensities  of  the  heart  shall  have  become  deep 
rooted,  and  wedded  it  indissolubly  to  sinful  objects,  to 
bring  it  under  the  influence  of  some  awakening  truth,  and 
mould  the  little  understanding  to  useful,  intellectual,  and 
moral  pursuits?  The  system  of  iniaut-school  instruction, 
which  proposes,  as  its  object,  "to  awaken  a  desire  in  the  in- 
fant hear'!,  to  seek  moral  and  intellectual  improvement,  by 
early  nnd  lasting  activities,  to  excite  virtuous  attachments, 


CHAP.   XIX.  OF  DECEASED  INFANTS.  ogj 

and  inspire  an  utter  detestation  for  all  immorality/^^  de- 
serves the  interested  attention,  and  zealous  co-operation  of 
every  one,  who  would  arrest  the  progress  of  moral  death. 
"Outof  themouthsof  babesand  sucklings,  God  has — ordain- 
ed  strength,  becauss  of  His  enemies,  that  (He  might)  still 
the  enemy  and   the    avenger. '^^  Here,  then,  let  us  begin, 
and   make  our  moststudied,  and   systematic,  and    mighty 
attack   on   Satan's  kingdom.      Here  is  where  the  strength 
lies.     And  as  the  whole  plan  of   God^s   governmentment 
ment,  in  this  v>^orld,  is  that  of  development,  let  us  learn  wis- 
dom from  His  own  constitution,  and  bring  the  truth  early 
to  bear  upon  the  infant  heart,  by  developing  the  spiritual 
powers  and  mental  capacities  of  the  young  immortal,  we 
may  get  the  start  of  corruption  and  the  world,  and  fit  it  for 
usefulness,  happiness,  and  glory.      Seize  first  the  affections 
of  the  infant  heart,  in  all  the  tenderness  and  pliancy  of  their 
earliest  buddings,  and  let  the  bright  mirror  of  God's  bles- 
sed word,  reflect,  in  mild  and  mellow  rays,  the  rich  and 
glowing  image  of  the  Sun  of  Righteousness,  to  ripen  it  in- 
to holiness.     His  gracious  Spirit  invites  to  this  work.  And 
blessed  be  His  name,  for  the  growing  army  of  youthful  teach- 
ers, and  yet  more  tender  scholars,  whom  tlie  blessed   Spi- 
rit is  marshaling  in  our  Sunday  and  infant  schools!  ''Whom 
shall  he  teach  knowledge,  and  whom  shall  he  make  to  under- 
stand doctrine?  them  that  are  weaned  from   the   milk,  and 
drawn  from  the  breasts.      For  precept  must  be  upon  pre- 
cept, precept  upon  precept,  line  upon  line,  line  upon  line, 
here  a  little,  and  there  a  little.'*^ 

I.  Psalm  viii,  2.  2,  Isai.  xxviil,  9,  10, 


46 


CHAPTER  XX. 


THE  MORAL.  CERTAIN  TY  OF  HUMAN  DE- 
PRAVITY. 


We  are  exposed,  fi'om  the  earliest  period  of  our  moral  history  to  the  influ- 
ence of  causes  which  secure  a  deranged  exercise  of  our  moral  powers- 
Difficult  to  trace  the  Influence  of  these  things — An  harmony  in  his  mo- 
ral exercises,  originally  characteristic  of  Adam — This  harmony  was  de- 
ranged through  the  sublcty  of  Satan's  temptations — One  wilful  act 
changed  the  whole  moral  aspect  of  the  world — Noticed  particul  arly  in 
respect  of  the  moral  feelings  of  our  first  parents — Traced  in  respect  of 
their  progeny — Inquiry  as  to  what  brings  men  under  the  actual  govern- 
ment of  law — Difference  between  God's  providential  and  moral  govern- 
jYient — Out  of  place  to  ask  whether,  and  how  infants  sin — The  theory 
of  moral  unity  or  representation  in  Adam  noticed — Some  remarks  to 
prevent  mistake — A  brief  view  of  man  as  furnished  with  various  capaci- 
ties for  thought,  feeling  and  action — The  law  of  reproduction  applica- 
ble here — Psalm  ii,  5. — Conscience  affected  not  by  theories,  but  by  per- 
sonal crime — General  laws  affecting  the  development  of  human  capa- 
cities— These  laws  perverted — Instinct — Animal  sensation — Passions  and 
affections — Inquiry  whether  infants  possess  moral  character — Moral  cha- 
racter the  result  of  moral  acts — Neither  sin  nor  holiness  predicable  of  in- 
fants personally — More  abundant  causes  for  men's  universally  sinning^, 
than  for  tlie  first  sin  of  our  progenitors. 

In  the  chapter  before  the  last,  we  digressed  into  a  consid- 
eration of  the  question  of  human  ability,  as  it  presented  itself 
in  the  course  of  our  investigations  on  the  subject  of  derived 
corruption.  In  the  chapter  preceding  that,  the  fact  had 
been  noticed,  that  men  inherit  from  Adam,  a  constitution- 
al nature,  which  is  subjected  to  a  forfeiture  of  privileges 
itod- immunities  that  wowld  have  been  secured  by  his  obeii- 


CHAP.    XX.  OF  HUMAN  DEPRAVITY.  -353 

dience;  and  also,  that  they  come  into  being,  under  circum- 
stances, which  render  it  morally  certain,  that  they  will 
sin,  as  soon  as  they  are  capable  of  moral  agency.  It  is 
our  object,  in  this  chapter,  to  advert  to  the  developements 
of  human  character,  as  from  the  very  earliest  period  of 
their  history,  men  are  exposed  to  the  influence  of 
causes  or  circumstances,  which  render  it  tnorally  certain 
that  they  will  universally  sin  as  soon  as  they  are  capable 
of  moral  action. 

It  were  an  endless  task,  to  unfold  the  ever-varying  mod- 
ifications of  corrupt  character.  They  are  as  numerous, 
cs  the  individuals  of  our  race,  and  as  diversified,  as  thet 
combinations  of  human  passion,  which  may  be  excited  by 
ever-varying  circumstances.  To  analyse  these,  we  shall 
not  attempt.  To  do  so,  would  render  it  necessary,  among 
other  things,  to  investigate  the  excedingly  perplexed  and 
intricate  subject  of  insanity. — For,  it  is  very  manifest 
that,  many  of  its  manifestations  are  owing  to  the  inordi- 
nate growth,  and  ascendant  influence  of  some  qx^q,  partic- 
ular joassion,  AH  that  we  can  adventure  is,  some  gene- 
ral reflections  to  guide  the  further  inquiries  of  the  reader. 

We  have  already  seen,  that  when  Adam  was  created, 
there  was  an  harmony  in  the  exercise  of  all  his  moral 
powers.  His  intellectual  perceptions,  his  sensitive  emo- 
•lions,  and  his  voluntary  actions,  were  in  unison.  As  his 
•mind  perceived,  liis  heart  felt,  and  his  will  determined. 
The  operations  of  his  self-love,  or  the  instinctive  desires  of 
his  soul  after  happiness,  were  in  perfect  accordance  with  his 
duty.  On  yielding  to  their  impulses,  and  in  seeking 
liis  enjoyment  in  the  things  which  God  had  prescribed,  he 
incurred  not  the  accusations  of  conscience.  On  the  con- 
trary, he  secured  its  apjorobation,  vvdthout  which  he  could 
not  have  been  blessed. 

The  tempter  contrived  to  destroy  this  harmony.  He 
awakened  eiDotionS;  which   obscured  his  perceptions   of 


3^4  '-^'^^^  MOllAJ.  CEllTALXTV  ciIAP.    XX. 

truth,  and  induced  him  to  act  directly  contrary  to  the 
divine  will.  A  desire  for  knowledge,  a  general  res- 
pect for  the  character  of  God,  the  natural  appetite  for  food, 
the  influence  of  animal  senses,  entire  practical  ignorance 
of  sin,  were  all  anpealed  to,  and  roused  into  action,  and 
through  the  specious  reaf^onings  of  the  tempter,  our  first 
mother  made  the  desperate  experiment,  detennining  to  do, 
and  doing  what  God  had  prohibited.  From  that  very 
moment,  a  moral  derangement  took  place.  That  one  re- 
solute act  of  will,  drew  with  it  most  fearful  consequen- 
ces in  her  own  moral  history,  and  that  of  her  race.  She  in- 
stantly became  the  tempter  of  her  husband  in  her  turn, 
and  having  persuaded  him  to  sin,  their  offspring  after  them, 
evince  through  all  their  generations,  the  same  alienations 
of  mind  and  heart. 

It  is  a  subject  of  very  deep  interest,  and  to  the  christian 
minister  of  awful  monient,  to  inquire  how  far  a  deliber- 
ate and  determined  effort  of  will,  in  one  special  case,  tends 
to  shape  the  whole  subsequent  history,  and  character,  and 
even  to  effect  the  generations  to  come.  To  the  grief  and 
anguish  of  the  soul  of  a  godly  minister,  he  not  unfre- 
quently  finds,  that  one  decided  and  desperate  effort  of 
will,  on  the  part  of  an  awakened  sinner,  by  wluch  he  acts 
with  energy,  either  in  refusing  to  believe  on  Jesus  Christ, 
or  in  shaking  off  his  convictions,  is  followed  by  insensi- 
bility, rapidly  increasing  depravity,  utter  desertion  by  the 
Spirit  of  God,  and  eternal  death;  nor  does  it  stop  l.ere, 
but  his  children  after  him,  oflimes  imitate  his  exan^ple, 
imbibe  his  spirit,  follow  in  his  steps,  and  pursue  him 
down  to  Hell.  No  man  can  tell,  but  tliat  any  and  every, 
aiTort  of  v^-ill  in  rejecting  Christ  and  his  salvation,  and  i!i 
refusing  to  repent,  shall  be  followed  witli  eternal  consequen- 
ces, both  in  himself,  and  in  those  to  whom  he  may  give 
birth.  The  whole  iniquity  tliat  has  been  teeming  in  the 
B'orid,  andruinin;;  our  guilty  race,  arKl   sprea<lir;g   havock 


CHAP.   XX.  OF  HUMAN  DEPRAVITY.  3^5 

and  desolation  over  it,  has  followed  from  that  one  act  of  will 
on  the  part  of  our  first  mother,  when  she  ate  the  forbidden 
fruit. 

By  it  she  armed  conscience,  and  enlisted  all  the  consti- 
tutional and  characteristic  principles  of  her  nature,  in  a 
warfare  against  herself,  as  well  as  in  rebellion  ?f^ainstGod. 
Conscience,  which  before  had  been  a  minister  of  bliss, 
became  a  demon  of  torment.  The  constitutional  princi- 
ples, or  the  susceptibilities  of  her  nature,  remained  the 
same;  but  iheiraclion  was  totally  deranged,  and  she  be- 
came totally  depraved.  The  proper  balance,  if  we  may 
so  speak,  which  was  to  regulate  all  the  motions  of  the  mo- 
ral man,  was  lost,  and  ever}^  thing  was  thrown  into  wild 
and  frightful  disorder.  An  hurried  action  instantly  took 
place,  and  the  rebellion,  commenced  in  one  deliberate  act 
of  will,  has  been  driven  forward  with  resistless  celerity, 
into  frantic  excitement  and  resentments  even  ao;ainst  God 
Himself. 

Such  was  the  process  of  depraved  developments  in  the 
first  man.  '^  The  woman  which  Thou,  gavest  to  be  with 
me,  she  gave  me  of  the  tree,  and  I  did  eat."^  said  guilty 
and  impenitent  Adam,  charging  God  Himself  vvdth  being  the 
author  of  his  misery  and  his  crime,  and  hundreds  and 
thousands  of  his  rebellious  offspring  malignantly  renew 
and  reiterate  the  charge.  The  very  principles  of  Adam's 
nature,  the  susceptibilities  and  instincts  of  the  moral  be- 
ing whose  excitement  and  actings  had  before  been  blissful 
as  they  were  directed  to  legitimate  objects,  immediately, 
on  his  sin,  lent  their  powerfulinfluence  to  perpetuate  those 
acts  of  will,  which  would  detain,  and  sink  him,  still  deep- 
er, and  deeper,  in  wretchedness  and  rebellion.  By  the 
one  act  of  disobedience,^   he  had  changed  all  his  moral  re- 

1.  Gen.  iii,  12. 

2.  The  Aposlle,  in  the  5th  chapter  of  liis  epistle  to  the  Romanr,  is  very 
,careful  to  desig-nate  the  firfff  ^'"  nf  oiv  vj^-nr-.-nUo.-;      He  calls  it  to  ^-jcx- 


366  THE  MORAL  CEIITAIXTY  tHAP.   xx.^ 

lations,  and  all  his  hopes  of  bliss  in  communion  and  inter- 
course with  God,  and  contributed  to  corrupt  the  charac- 
ter of  his  whole  progeny. 

The  very  objects  that  had  contributed  to  his  high  and 
ennobling  enjoyment,  proved  productive  of  the  keenest 
anguish.  The  gentle  step  of  God,  once  so  beloved,  now 
breaks  upon  his  ears  as  rattling  peals  of  thundering  ven- 
geance. The  IjriglU  smiles  of  universal  nature,  that  had 
once  beamed  bliss  into  his  soul,  are  now  like  the  piercing 
frowns  of  some  wrathful  executioners  of  the  Almighty 
menace.  The  very  light  of  Heaven  was  too  intensely 
glorious  for  our  (.guilty  parents  to  bear,  and  as  they  parted 
with  their  hopes  and  desire  of  bliss  in  fellowship  with 
God,  and  obedience  to  Him,  the  very  same  instincts 
and  constitutional  susceptibilities  which  had  inclined  to 
these  things,  now  urged  them  to  attempt  an  absolute  sepa- 
ration of  themselves  from  Kim,  as  the  only  conceivable 
method  of  escape  from  deserved  damnation.  The  in- 
stinct of  our  nature,  which  makes  usshrink  from  pain,  and 
every  passion  of  the  heart  that  ordinarily  incites  to  action, 
were  all  brought  into  full  and  effectual  play  to  beleaguer  the 
will  of  man,  and  prevent  forever  his  return  to  God.  And 
had  it  not  been  that  God,  in  mercy,  intended  to  recover 
(he  rebel  to  Himself,  and  reveal    what  he  never  possibly 

Tr-xct.tjL'x — ihe.  offence — the  stismbliiig  block  over  whicla  we  fall — proprie:  lap- 
su.)i  offensioj  cum  ad  rem,  inviu  jticentem,  pedem,  imping-entes  prolabimur. 
bcbleusner;.  I, ex.  ud.  ver.  uyup  ta  tcv  ivoc  rrctp&Trrayjtx'ri  at  ttokkc'I 
tt.T«9avjv— for  if  by  the  offence  of  the  one  man  the  multitude  died,  Ro- 
mans v,  15.  See  also  verses  17,  18,  and  20,  ^t^  n-.g  TrttfAnoi;  tcu  ivoc  civ&pa>7rov 
auupraxoi  xstTsmt^wcrati/  ct  crixxi;,  8cc.  K'xriTTX^iKTU', — from  a  verb  which 
signifies  to  stand  or  put  in  a  place — to  appoint  or  establish  in  an  office 
as  an  overseer  of  servants,  I^uke  xii,  42 — to  lead  into,  or  conduct,  Acts 
:<vii,  15,  to  rentier  or  (ffed,  2  Tet.  1,  8.  Tbe  Apostle  describes  the 
process  by  v.'h'icli  men  become  sinners.  It  is  itx  by  means  of  t;*?  Trapunoui 
The  offence  of  Adaln,  is  the  instrumental  cause  of  their  sin,  not  the 
very  thing  \vhicli  constituted  tl>p>r  sin.  It  leads  to  or  opcrat!=";  to  secure 
s;,ii  la  the  mullitudt:  H!i;1  rcnd-^  ''^''■)v  ^'w^-'- 


GHAP.  XX.  '    OF  HUMAN  DEPRAVITY,  307 

could  of  himself  have  discovered,  that  there  is^  forgiveness 
through  the  blood  of  Jesus,  poor  wretched  fallen  man,  had 
bound  himself,  eternally,  with  the  chains  of  his  own  forg- 
ing, and  rendered  it  forever  impossible  for  him  to  repent. 
Hell  had  quickly  opened  its  flood-gates  of  wrath,  and  pour- 
ing in  its  deluge  of  woe,  claimed  and  secured  our  whole 
guilty  race,  as  another  family  of  devils,  fraught  with  en- 
Tenomed  malice,  to  oppose  the  government  of  God. 

All  this  perhaps  is  seen,  and  acknowledged  to  be  true,  in 
reference  to  the  first  parents  of  our  race;  but,  it  is  asked, 
how  is  that  disordered  exercise  of  man's  moral  powers, 
which  ensued  in  them  immediately  upon  rebellion,  and  by 
which  the  passions  and  appetites,  the  constitutional  suscep- 
tibilities and  principles  of  his  nature,  triumphed  over  hi? 
interest  and  happiness,  rendered  certain  in  his  posterity  ? 
In  reply,  we  remark,  that  the  idea  oi jjhysical  defect,  does 
not  at  all  comport  with  that  of  inoral  dejiravity.  The 
want  of  an  hand  or  an  arm,  an  eye  or  a  limb,  is  not  ordi- 
narily taken  into  the  account,  when  we  estimate  a  man's 
moral  character.  But,  suppose  that  a  person  was  born  in- 
to this  world,  with  such  a  deformed  and  ill-shapen  body, 
as  to  be  illy  adapted  to  the  purposes  of  ordinary  life — des- 
titute of  the  power  of  locomotion,  and  not  capable  of  being 
guided  and  governed  by  the  will,  we  should  never  think  of 
attributing  to  him  that  depravity,  which  we  would  to  one 
who  had  the  requisite  corporeal  powers,  for  manifesting 
his  intentions,  and  acting  out  all  the  rebellious  purposes  of 
his  heart.  Should  he,  however,  possess  the  faculty  of 
speech,  and  give  vent  to  blasphenjous  thoughts  and  execra- 
tions, and  thus  manifest  alienation  of  mind  from  God,  and 
malignity  of  heart  towards  Him,  we  should  attribute  to  him 
an  increased  degree  of  depravity,  in  proportion  to  the  coi- ■ 
poreal  disadvantages  and  disabilities,  under  which  he  labor- 
ed.    But  should  he  be  devoid  of  mental  endowments — in- 


36S  THE  MORAL  CERTAIXTV       CHAP.  XX. 

capable  of  reason,  and  incapable  of  speech;  or,  should  he  be 
possessed  of  the  power  of  speech,  yet  altogether  idiotical, 
incapable  of  judgment  and  memory,  even  acts,  which,  in 
anoti. or,  would  be  accounted  proofs  of  depravity,  and  which, 
in  themselves,  are  immoral,  would  not  be  supposed  to  in- 
dicate the  same  in  him.  And  the  reason  is,  because,  prac- 
tically, we  do  not  predicate  depravity  of  the  corporeal,  or 
even  mental  constitution  of  man;  but  of  the  actual  exercise- 
of  those  powers,  which  are  implied  or  requisite  in  the  wil- 
ling to  do,  and  doing,  what  the  law  of  God  prohibits,  or  re- 
fusing what  it  requires.  It  is,  therefore,  of  essential  im- 
portance, in  our  investigations  on  this  subject,  that  we  form 
correct  notions  of  what  it  is,  which  constitutes  man  the 
proper  subject  of  moral  government — we  mean,  which 
brings  him  actually  under  the  government  of  law. 

Mankind  universally  make  a  distinction,  between  mere 
7i«/z^r«/ discipline  or  government,  and  that  which  is  hy 
law  or  the  declared  will  of  a  sovereign,  who  lias  a  right 
to  command.  The  maniac  is  governed  as  the  brutes.  The 
infant  and  child,  by  the  mere  exercise  of  power*.  And,  in 
luiman  governments,  wliere  the  enactments  are  designed 
for  tlie  good  of  society,  and  which,  it  must  therefore  be  pre- 
sumed, are  so  complicated,  as  not  to  be  early  or  easily  un- 
derstood, tiiere  is  an  age, which  the  individual  must  have  at- 
tained, before  he  is  considered  as  personally  responsible  in 
all  liis  acts,  or  capable  of  acting  for  himself.  There  is  evi- 
dently this  general  assumption,  on  the  part  of  mankind, 
that  there  must  be  such  a  development  of  the  corpo- 
real and  mental  capacities,  which  qualify  for  acting,  as  to 
presuppose  a  knowledge  of  law,  before  the  individual  can 
strictly  and  properly  be  said,  to  bo  under  the  actual  gov- 
crineni  of  law,  so  far  as  his  personal  acts  are  concerned. 

The  liolural,  .{irovidential  government  of  God,  is,  un- 
doubtedly, different,  from  that  which,  as  a  moral  governor, 
He  n:n*»^^: '••  •-  ^"-r-  "ntelligent  and  voluntary  beins:?       'I'hr 


CHAP.  XX.  OF  HUMAN  DEPRAVITY.  369 

latter  is  the  government  of  law,  or  declared  will.  The 
former,  of  mere  power  and  care.  The  latter,  in  this  world, 
is  peculiar  to  man.  The  former,  man  enjoys  in  common 
with  the  whole  brute  and  animal  creation.  It  would  seem, 
therefore,  that  the  question  is  rather  out  of  place,  to  ask, 
whether,  and  how  infants  sin,  in  whom  there  has  not  yet 
been  a  sufficient  development  of  the  intellectual  and  physi- 
cal powers,  to  qualify  them  for  the  knowledge  of  law,  and 
the  actions  contemplated  by  the  law.  Are  we  under  the 
necessity  of  supposing,  that  there  is  any  thing  wrought  in- 
to their  intellectual  or  corporeal  constitution,  which  is,  in 
itself,  sinful?  Does  the  word  of  God  really  teach  us,  that 
the  mere  organization  of  the  infant  body  and  mind,  or 
that  its  substance  and  constitutional  properties,  are  sinful? 
We  apprehend  not;  for  then,  unquestionably,  it  must  mean 
something  else  to  be  sinful,  than  actually  to  violate  the 
will  of  a  moral  governor;  and  if  so,  we  cannot  see,  but  that 
we  might  predicate  sin  of  the  brute  creation,  with  as  much 
propriety  as  of  infants.  If  the  sin  of  Adam  deranged  the 
whole  constitution  of  God,  that  was  his  sin;  but  certainly, 
in  no  sense,  can  it  be  said  to  be  the  personal  sin  of  those,  who 
are  unfurnished  with  the  capacities  requisite  for  moral  ac- 
tion. 

The  idea  of  moral  unity,  or  of  representation,  or  of  act- 
ing by  another,  which  has  been  resorted  to  as  Oi  philosoph- 
ical theory,  to  solve  difficulties  on  this  subject,  is  based  on 
the  assumption,  that  every  individual  descendant  of  Adam, 
\s  personally  under  the  actual  government  of  law,  from 
the  very  first  moment  of  its  existence;  yea,  and  before  it 
had  existence — at  least,  in  the  eye  of  God!  The  question, 
which  to  us  seems  most,  and  indeed  only  appropriate  here, 
is,  whether  Adam's  sin  has  not  so  perverted  the  constitu- 
tion of  God,  and  produced  such  a  change,  in  the  whole  pro- 
cess of  the  development  of  the  powers  and  capacities  of  his 

offsprings  as  to  render  it  morally  certain,  that  they  shall 

47 


370  THE  MORAL  CEHTAINTY  CHAP.    XX. 

both  sin,  as  soon  as  they  have  knowledge  of  law,  and  even- 
tually die  too. 

This  is  strictly  a  question  as  to  matter  of  fact,  and  the 
answer  must  therefore  be  drawn,  not  from  philosophical 
theories,  but  from  careful  examination  of  the  actual  con- 
dition of  human  nature.  If  it  is  practicable,  there  should 
indeed  be, — in  all  cases,  the  utter  absence  of  philosophical 
disquisition  and  theory,  and  the  plain  and  faithful  report- 
ing of  FACTS,  as  far  as  the  sacred  Scriptures,  and  accurate 
observation,  may  enable  us  to  ascertain  them.  It  is  exact- 
ly here,  where  mischief  is  done  to  religion;  and  it  is  owing 
to  the  different  philosophical  views,  or  theories,  in  which 
the  facts  of  revelation  are  involved,  that  christian  teachers 
and  sects  are  found  so  much  to  differ.  To  separate  be- 
tween facts,  and  the  doctrines,  which  are  thought  legiti- 
mately deducible  from  them — or  the  theories  which  are  em- 
ployed to  illustrate  or  account  for  them  would  be  no 
mean  service  rendered  to  the  cause  of  truth.  To  detect 
the  difference  between  the  theory  diXid.  the  fact,  or  the  doc- 
trine fou?ided  on  the  fact,  as  suggested  by  some  theoreti- 
cal or  philosophical  views,  is  no  easy  task. 

Indeed,  an  attempt  to  do  so  is  exceedingly  perilous;  for 
it  may  awaken  a  host  of  prejudices,  and  excite  alarm,  from 
the  sudden  and  almost  unavoidable  impression  made  on  the 
minds  of  many,  that  a  relinquishment  of  technicalities, — 
especially  if  objected  against  as  not  happily  adapted  to 
convey  the  scriptural  idea  as  to  matters  of  fact — is,  at  least, 
presumptive  proof  of  heresy.  We  therefore  venture  on  a 
reply  to  the  question  just  suggested,  with  considerable  so- 
licitude; and  would  bespeak  the  reader's  candid  and  patient 
attention,  as  we  pursue,  somewhat  further,  the  difficult  and 
much  controverted  topic,  of  the  derivation  of  depravity. 
It  is  our  desire,  and  has  been,  all  along,  to  avoid  every 
thing  like  technical  phraseology,  and  exhibit  nothing 
b.ut   the   plain    matter  of    fact,    without   respect   to   any 


CHAP.   XX.  OF  HUMAN  DEPRAVITY.  371 

theory  or  system;  and  we  again  express  the  hope,  that  our 
readers  will  not  be  so  uncharitable  as  to  suspect  error,  and 
condemn  us,  without  being  heard  and  understood.  Our 
object  is  neither  to  gratify  curiosity,  nor  to  divert  the  mind, 
by  empty  speculations,  from  that  which  should  engage  its 
interested  attention.  How  could  I  sin  in  Adam  ?  How 
could  Adam^s  sin  become  mine?  How  could  Adam  sin  for 
me?  How  could  God  impute  Adam's  sin  to  me?  How 
could  Adam's  sin  reach  me?  Through  what  channel  has 
it  been  conveyed  to  me?  These  are  questions  of  no  man- 
ner oi practical  utility,  as  we  apprehend,  and  we  shall  not 
pretend  to  agitate  them.  The  Bible  has  not  started  them, 
nor  is  it  at  the  pains  to  meet  them.  It  is  a  question  of  vastly 
deeper  moment,  and  one  which  involves  the  eternal  interest 
and  destiny  of  us  all,  How  have  1  become  a  sinner?  Is  God 
or  man  to  blame? 

It  will  readily  be  admitted,  that  man  is  naturally  pos- 
sessed of  certain  capacities  for  action,  and  susceptibilities 
of  impression  inciting  to  action,  which  constitute  the  very 
elements  or  basis  of  his  moral  constitution.  He  has  a 
thinking  mind,  which  is  both  capable  of  perceiving  ex- 
ternal things,  and  of  attending  to  its  own  operations,  and 
which  is  competent  to  reflect  and  weigh  well  the  consider- 
ations presented,  so  as  to  come  to  a  fixed  choice,  or  pur- 
pose of  action. 

Moreover  he  is  capable  of  various  movements,  or  agita- 
tions of  soul,  which  are  appropriate,  or  adapted  to  the  na- 
ture of  the  different  objects  which  present  themselves,  or  to 
the  character  of  the  different  thoughts  which  arise  in  his 
mind.  His  sensitive  nature  is  capacitated  for  impressions 
of  pleasure  or  of  pain,  from  objects  without  him,  or 
thoughts  within  him  —  which  impressions,  will  be  corres- 
pondent with  the  real  or  supposed  character  of  that  which 
produces  them;  or,  in  other  words,  according  as  the  mind 
apprehends  an  object  to  be  fit  to  do  it  good  or  the  contra- 


372  THE  MORAL  CERTAINTY       CHAP.  XX. 

ry,  will  It  be  affected  pleasurably  or  painfully  towards  it. 
These  affections,  produced  by  the  impression  of  objects 
around,  if  not  counteracted  in  some  way,  quickly  grow 
into  habits,  and  assume  the  permanent  character  of  what, 
in  common  language,  we  call  inclinations,  dispositions, 
propensities,  &:c. 

In  addition  to  all  this,  there  is  thrown  around  the  human 
soul  a  material  body  furnished  with  bones,  muscles,  nerves, 
&c.,  which  qualify  it  for  accomplishing  the  purposes  of 
the  man,  and  acting,  so  far  as  he  comes  in  contact  with 
material  objects  around  him. 

These  different  capacities  of  his  nature,  which  may  be 
generically denominated  his  constitutionalsusceptibilitiesor 
properties,  are  dependent,  originally,  on  the  sovereign 
will  of  God,  the  great  Creator.  It  has  pleased  Him  to 
give  being  to  such  a  creature  as  man,  and  to  constitute 
him,  a  thinking,  feeling,  acting  being. 

Such  was  the  first  man,  and  according  to  the  law  which 
it  pleased  the  great  Creator  to  ordain  for  the  propagation 
of  his  race,  these  susceptibilities  or  constitutional  proper- 
ties, are  derived  through  the  process  of  that  development, 
which,  commencing  in  conception,  is  perfected,  in  due 
season,  by  birth  being  given  to  a  separate  existence.  Adam 
begat  a  son  in  his  own  likeness,  and  from  that  day  to  the 
present,  the  law  of  reproduction  has  obtained  in  the  con- 
tinuous evolution  of  innumerable  human  beings.  In 
these  suscej)tibilities  themselves,  considered  merely  as  ex- 
istent, there  can  undoubtedly  be  nothing  sinful,  as  has 
already  been  seen.  It  is  not  a  sin  to  the  embryo  being, 
that  it  has  been  conceived,  though  there  may  have  been 
great  guilt  connected  with  its  origin,  and  it  may  be  sub- 
jected to  consequences  appropriate  to  such  guilt.  It  is 
not  a  sin  to  be  born.  Nor  is  it  in  itself  di  sin,  to  think, 
to  feel,  or  to  act.  The  sinfulness  of  any,  or  of  all  such 
things,  is  determined,  by  a  reference  to  the  will  or  law  of 


CHAP.   XX.  OF  HUMAN  DEPRAVITY.  373 

God,  which  defines  what  things  are,  or  are  not  sinful.  For 
human  consciousness,  which  is  the  register  of  crime,  notes 
only  that  which  consists  \n  personal  disconformity  to  the 
law  of  God.  No  one  is  conscious  of  having  himself  sin- 
ned in  the  personal  act  of  Adam's  transgression:  nor  does 
the  Spirit  of  God  lead  to  repentance  for  anj?^  participation 
which  it  may  be  supposed  we  had  in  it. 

The  Psalmist  does  indeed  make  a  very  humbling  allu- 
sion to  the  guilt  and  sin  of  his  original.  I  was,  says  he, 
shapcn  in  iniquity,  and  in  sin  did  my  mother  conceive 
me.  "^  But  surely  he  could  not  have  meant,  that  the  growth 
of  his  body  in  his  mother's  womb,  or  his  conception,  were 
THEMSELVES  SINFUL,  or,  that  these  natural  processes  were 
his  personal  transgressions.  What  then  it  may  be  asked, 
could  have  been  his  meaning?  Whoever  will  attentively 
consider  his  penitential  confessions,  will  find  that  he  is 
contrasting  his  own  sinfulness,  with  the  perfect  holiness  of 
the  Divine  Character,  and  after  having  acknowledged  his 
own  personal  acts  of  defilement,  his  mind  is  yet  further 
humbled  by  the  thought,  that  his  very  existence  was  deri- 
ved from  a  being  that  had  sinned,  and  that,  while  tlie  or- 
iginal process  of  his  formation  was  going  on,  he  was  de- 
pendent on,  and  as  it  were  involved  in,  the  being  of  one 
who  was  herself  a  sinner.  This  is,  and  cannot  fail  to  be, 
when  rightly  apprehended,  a  source  of  humiliation. 

Although  we  are  not  conscious  of  any  particular  guilt, 
attaching  to  us  personally,  for  any  specific  act  of  our  parents, 
yet  do  we  feel  that  we  can  never  make  proud  and  lofty 
pretensions  to  excellence,  when  we  consider  their  charac- 
ter in  the  sight  of  God.  The  child  is  humbled  in  the 
recollection  of  his  parent's  crime,  and  that  too,  oft-times, 
where  there  is  no  distinct  recognition  of  personal  guilt.  The 
drunkenness,  lechery  and  dissipation  of  a  parent,  which,  in 

1.  Psalm,  X\.  5. 


374  THE  MORAL  CERTALNTY  cHAP.    XX, 

the  eyes  of  the  world,  have  blasted  his  reputation,  do  se- 
riously affect  the  sensibilities  of  a  child,  in  any  measure 
awakened  to  a  sense   of  the  impropriety   of  these  things. 

In  like  manner,  where  the  heart  is  affected,  by  the  Spir- 
it of  God,  so  far  as  to  discern  the  evil  of  sin  as  ruining 
the  reputation  in  the  sight  of  God,  the  sinfuhiess  of  those 
through  whom  we  have  derived  our  being,  cannot  fail  to 
humble  us  in  our  own  estimation.  It  is  not  necessary  to 
suppose  there  was  any  special  guilt,  on  the  part  of  his  pa- 
rents, which  rendered  his  birth  illegitimate,  of  which  the 
Psalmist  madeacknowledgement,  as  some  have  done.  The 
ap]>rehension  of  the  parent's  impurity  in  the  sight  of  God, 
will  affect  the  heart  of  a  child:  for  he  insensibly  feels, and 
is  persuaded  that  he  can  make  no  pretensions  to  native 
moral  excellence  or  worth  derived  from  them.  Thus 
was  it  that  Job  felt,  and  this  was,  doubtless,  the  import 
and  extent  of  his  interrogation.  **  Who  can  bring  a  clean 
thing  out  of   an  unclean?'^^ 

Thus  far  human  consciousness  of  guilt  goes,  but  no  fur- 
ther. To  talk  of  representation,  and  participation  in  the 
acts  of  parents,  are  mere  theoretic  attempts  to  explain  \\\% 
fact,  which  men's  intellect  may,  or  may  not  receive.  These 
are  not  the  things  which  affect  the  conscience.  It  is  the 
facto^QWY  descent,  from  those  whose  character  we  cannot 
but  condemn,  that  humbles  us.  No  man  repents,  because 
of  the  mere  susceptibilities  which  enter  into  his  moral 
constitution,  or,  in  other  words,  because  he  has  been  made 
capable  of  thinking,  loving,  acting,  &c.,  but  many  do  re- 
pent, that  these  susceptibilities  have  been  derived  and  de- 
veloped under  such  circumstances  as  to  have  led  to  sin, 
and  involv^ed  them  in  the  guilt  of  personal  transgression. 
And  so  far  does  this  sort  of  repentance  proceed  sometimes, 
that    the  sinner  wishes   he  had  never  been  born,  or  mad- 

1 .   Job,  xiv.  4. 


CHAP.   XX.  OF  HUMAN  DEPRAVITY.  375 

ly  puts   an  end   to  his   present  existence,  as  though    that 
would  put  an  end  to  his  misery  and  his  crime. 

While,  therefore,  the  susceptibilities  of  our  nature  are 
derived  to  us,  by  the  very  law  of  reproduction,  which 
God  has  ordained  to  regulate  His  own  agency  in  the  crea- 
tion of  the  successive  generations  of  men;  while  there  is 
nothing  sinful  in  these  susceptibilities,  considered  merely 
as  existent,  or  as  elaborated  in  our  moral  constituticm,  they 
are  nevertheless  subjected  to  certain  great  established  laws, 
which  affect  their  development,  and  which,  in  consequence 
of  the  sin  of  Adam,  render  the  wilful  transgression  of  his 
offspring  morally  certain.  These  laws  do  not  impose  upon 
vian  a  necessity  to  sin  against  God.  They  are  but  a  part 
of  that  great  scheme  of  providential  agency,  which  God 
originally  projected,  and  made  subordinate  to  his  system 
of  moral  government  intended  for  mari.  The  very  same 
Taws  regulating  His  ownajjency,  would,  upon  the  supposition 
of  Adam's  continuous  holiness,  have  rendered  the  holiness 
of  his  descendants  morally  certain.  The  development  of  our 
constitutional  susceptibilities,  would  have  been  conducted, 
on  the  sam€  general  principles,  and  would,  doubtless,  have 
been  effectuated  in  the  same  order;  but  it  would  have  beem 
just  as  morally  certain,  that  men  would  not  have  sinned^ 
as  it  now  is,  they  will,  as  soon  as  capable  of  moral  agency. 

We  need  not  look  into  the  internal  structure  of  the 
human  soul,  to  discover  an  adaptation  to  the  purpose  of 
rebellion  there,  as  though  God  had,  by  His  own  creative 
agency,  taken  care  to  atljust  its  complicated  machln-Qryy 
so  as  to  secure,  by  the  very  necessities  of  its  being,  sucii  a 
result.  God  cannot  act  with  any  such  design.  It  is  just 
as  morally  impossible,  as  it  is  to  "deny  Himself,"  whieh^ 
an  Apostle  has  declared  to  be  absolutely  impracticable.^" 
We  can  see  sufficient  to  account  for  man's  wilful  rebellior^ 
in    that  derangement  which  ensued  in  the  whole   circum-- 

1.  2  Tiro,  iij  13. 


376  THE  MORAL  CERTAINTY        CHAP.  XX. 

stances  and  condition  of  the  human  race,  as  consequent 
upon  Adam's  sin.  The  laws  affecting  the  development  of 
our  moral  powers,  as  we  may  perceive  in  the  history  of 
every  individual,  are  perverted  and  operate  to  secure  such 
a  result. 

Instinct,  whatever  that  may  be,  first  operates,  and  its 
tendency  is  simply  for  the  preservation,  and  future  growth 
of  the  animal  body.  Who  can  fail  to  see,  that  it  is,  in  fact, 
God's  agency,  for  the  care  of  a  being,  devoid  of  that  intel- 
ligence, which  is  necessary  to  qualify  and  enable  it  to  take 
care  of  itself?  In  the  instincts  of  an  infant,  however,  there 
can  be  noih'mg  sinful,  nor  in  their  exercise — no  more  than 
in  ils  respiration,  or  any  other  of  its  involuntary  motions. 

Next  to  instinct,  or  simultaneously  with  its  very  first  ac- 
tings, commences  the  process,  which  lies  at  the  basis  of  all 
its  future  knowledge,  viz:  its  animal  sensations.  These 
are  but  the  impressions  which  those  external  objects,  with 
which  it  is  brought  in  contact,  make  upon  it,  and  in  a  way, 
appropriate  to  the  different  senses,  which  are  fitted  for  re- 
ceiving and  transmitting  them.  In  the  receiving  of  these 
impressions,  or,  in  other  words,  in  being  the  mere  subject 
of  sensations,  produced  by  external  objects,  there  is  noth- 
ing sinful.  This  is  a  part  of  God's  natural  government. 
He  has  constituted  us  to  be  so  affected,  and  we  can  no  more 
prevent  it,  than  we  can  alter  the  laws  of  Heaven. 

Connected  with  these  impressions  or  sensations,  there  is 
presently  found,  a  development  of  peeling  or  passion 
beginning  to  take  place;  that  is,  the  child  gives  indication 
of  something  affecting  and  moving  it,  other  than  the  mere 
impression  which  is  made  upon  its  senses,  by  an  external 
object.  It  evinces  love  and  dislike,  desire  and  aversion. 
It  craves  the  mother's  breast,  and  manifests  delight  as  it  is 
unlolded.  to  it.  It  turns  from  the  spoon,  and  loathes  the 
nauseating  drug,  which  it  had  once  imbibed  from  it.  These 
for  the  sin  of  Adam — unless  as   the  expression  be  under- 


CHAP.   XX.  OF  HUMAN  DEPRAVITY.  377 

and  their  kindred  feelings,  most  unequivocally  manifested, 
and  at  a  very  early  period,  may,  indeed,  be  all  traced  to 
original  animal  sensations,  of  which  the  conscious  being  has 
retained  the  recollection;  but,  it  is  very  obvious,  that  they 
are  something  different  from  mere  sensation.  Sensation 
lias  contributed  to  their  development;  but  they  have,  evi- 
dently, an  impulsive  influence  themselves.  They  certainly 
incite  to  act,  and  secure  demonstrations  of  will  and  pur- 
pose.   And  these,  invariably,  take  a  wrong  direction. 

We  are  not  concerned,  to  inquire  into  the  philosophical 
theories  of  men,  as  to  what  it  is,  which  determines  the 
character  of  influential  feeling,  rendering  it  different  in  dif- 
ferent individnals; — whether  originally  dependent  on  some 
peculiarity  in  the  corporeal  organization — or  what  physio- 
logical writers  term  temperament; — or  whether  adventi- 
tious, the  result  of  circumstances,  accidentally  associated, 
affecting,  permanently,  by  first  and  deep  impressions,  the 
sensibilities  of  the  being.  Our  object  is  simply  an  observa- 
tion of  facts,  so  far  as  they  tend  to  shape,  or  affect,  the  future 
moral  character  of  the  child.  Vve  say  future,  for  it  is  a 
question  alike  pertinent  and  important,  whether,  in  the  in- 
cipient period  of  infancy  and  childhood,  there  can  be  any 
moral  character  whatever  possessed. 

iNloral  character,  is  character  acquired  by  acts  of  a  moral 
nature.  Moral  acts,  are  those  acts  which  are  contemplat- 
ed by  the  law,  prescribing  the  rule  of  human  conduct.  It 
is  not  every  act  which  we  perform,  that  is  of  a  moral  cha- 
racter. The  instinctive  actions,  which  are  done  witliout 
thought,  and,  as  it  were,  involuntarily,  and  which  are  de- 
signed, by  our  great  Creator,  for  the  preservation  of  our 
animal  life,  — the  different  functions  of  the  various  organs 
of  our  animal  frame,  designed  for  the  promotion  of  our  an- 
imal life,  and  which  are,  in  some  degree,  dependent  on  the 

^8 


will,— and  the  cravings  of  appctlie,  which  are  dependent 
on  the  very  organization  of  our  bodies,  are  not,  in  them- 
selves, sinful  or  holy. 

TJiey  do  not  possess  a  moral  character,  because  the  law 
of  God  does  not  require  or  forbid  them.      But,  in  so  far  as 
tJiese  things  may  influence  us  to  do,  or  to  refuse  to  do,  what 
God  has  required,  they  fall  under  the  cognizance  of  law. 
The  law  is  so  framed,   as  to  regulate  all  our  deliberate  and 
voluntary  actions.     It  prohibits  some,  and  requires  others, 
and  defines  the  objects  and  extent  to  which  we  may  allow 
ourselves  to  be  carried,  by  the  impulses  of  appetite,  and  by 
a  respect  for  our  well  being.     Every  action  that  is  delibe- 
rate, and  the  result  of  motive,  i.  e.  which  originates  in  some 
voluntary  determination  of  the  mind,  as  having  an  end  in 
view,  has  an  end  prescribed  to  it.      This  end  is  the  only  le- 
gitimate one,  and  from  which,  if  we  deviate,  or  for  which, 
if  we  substitute  another,  the  action  so  performed,  not  com- 
ing up  to  the  standard  of  God,  becomes  sinful.      '•Wheth- 
er, therefore,  ye  eat  or  drink,  or  whatsoever  ye  do,  do  all 
for  the  glory  of  God.  "^    Such   being  the  case,  that  many 
actions  possess  altogether  an  indifferent  character,  and  some 
do  not  fall  even  under  the  cognizance  of  the  law  of  God — 
and  that  too  ia  adults,  where  the  capacities  for  moral  action 
are  fully  developed, — itis  obvious,  that  in  infancy  and  in- 
cipient childhood,  v/Jiere  none  of  the  actions  are  deliberate, 
or  the  result  of  motive,  operating  in  connection  with  the 
knowledge  of  law,  and  of  the  great  end  of  all  human   ac- 
tions, no  moral  characier  can  appropriately  be  predicated. 
There  are,  in  fact,  no  moral  acts.     The  being  is  not  yet 
actually  under  the  goverment  of  law.      It  is,  indeed,  un- 
der \he.  providential  care  of  God,  and  shares,  in  common 
with  the  whole  animate  and  inanimate  creation,  the  bene- 
fit of  his  natural  or  providential  government;  but  it  has  not 

h  1  Car,  :&4(i; 


CHAi'.    XX.  OF  HUMAN  DEPKAYITV.  379 

yet  come  under  the  actual  operation  of  law,  as  addressed  to 
the  reason  and  conscience  of  individual  personal  ao'ents.  Its 
liioral  powers,  or  capacities  for  moral  action,  have  not  yet 
been  sufficiently  developed  for  this.  To  predicate  personal 
sin,  therefore  of  the  infant,  is  as  manifestly  contrary  to  fact, 
as  it  is  to  ihe  common  sense  and  feelings  of  mankind. 

In  so  saying,  the  reader  will  perceive  our  meaning  to  be, 
simply,  that  the  infant,  whose  moral  powers  are  yet  unde- 
veloped, has .7io/  committed  acls,  which  can  be  considered 
violations  of  ihe  law  of  God.     It  has  no  pet'sonal  sin;  for 
it  has  not  inoralhj  acted,      lis  physical  nature  cannot  be 
accounted  sinful:  for  that  would  be  to  change  the  very 
meaning  of  terms.     Properly  speaking,  therefore,  we  can 
predicate  of  it  neither  sin  nor  holiness,  personally  consid' 
ered.      Yet,  it  is  placed  in   a  rebellious  world,  subject  to 
the  influence  of  ignorance,  with  very  limited  and  imperfect 
experience,  and  liable  to  the  strong  impulses  of  appetite 
and  passion,  so  that  the  moral  certainty  is  as  strong  as  any 
thing  can  be,  that  the  very  susceptibilities  of  its  nature, 
being,  at  the  earliest  moment,  excited  by  sinful  or  forbid- 
den  objects, — and    God.  being  under  no  obligations,   nor 
choosing,  in  this  world,  to  vouchsafe  the   influence  of  his 
holy  Spirit,  which  is  necessary  to  prevent  from    choosing 
and  doing  what  is  wrong, — there  siiall  take  place  those  acts, 
of  which  alone  we  can  legitimately  and  intelligibly  predi- 
cate  moral  depravity.     Instinct,  animal  sensation,  consti- 
tutional susceptibilities,  create  an  impulse,  which   not  be- 
ing counteracted  by  moral  considerations,  or   gracious  in- 
fluence, lead  the  will  in  a  wrong  direction,  and  to  wrong 
objects. 

It  was  thus,  that  sin  was  induced  in  our  holy  progeni- 
tors. No  one  can  plead  in  Eve,  an  efficient  cause  of  sin, 
resident  in  her  nature,  (any  prava  vis,)  or  operative  pow- 
^?r,  sinful  in  itself,  anterior  to,  and  apart  from  lier  own  vol- 


3$o  T^^K  MORAL  CETiTAl^TV,  &c.  CHAP.   XX. 

untary  acts.  And  if  she  was  led  into  sin,  though  charac- 
teristically holy,  and  destitute  of  any  imiate  propensity  to 
sin,  where  is  the  necessity  for  supposing,  that  the  sins  of  her 
progeny  are  to  be  referred  to  such  a  cause?  She  influenced 
Adam  to  sin,  and  there  was  no  such  cause  in  his  nature. 
Their  progeny  are  placed  under  circumstances,  by  no  means 
as  propitious  to  holiness,  and  it  would  be  strange  indeed,  if 
they  would  not,  most  naturally,  through  the  very  impulses 
of  their  constitutional  susceptibilities,  be  induced  to  choose 
what  God  forbids,  when  their  progenitors,  with  expanded 
powers  and  comprehensive  knowledge,  and  placed  in  cir- 
c?umstances  propitious  to  holiness,  abused  their  liberty  in 
this  way.  But  an  objection  may  be  raised,  from  the  death 
of  infants,  before  capable  of  moral  action,  which  requires 
careful  attention,  and  into  which  we  must  digress. 


CHAPTER  XXI. 


THE  MORAL  CERTAINTY  OF  HUMAN  DE- 
PRAVITY, 


COXTI>-UED. 


The  death  of  infants  made  a  source  of  objection  against  the  views  of  human 
depravity,  as  advocated  in  this  and  the  preceding-  chapter — False  inferen- 
ces deduced  from  the  fact — Disputes  about  what  old  Calvinists  behov- 
ed— By  no  means  for  christian  edification — Other  inquiries  of  more  im- 
portance— The  Apostle's  use  of  the  term  "  wages,"  not  decisive — Su- 
preme deference  due  only  to  the  words  of  Christ — The  use  of  the  term 
ptmishmeni — The  facts  ascertainable  in  the  case — The  consequences  of 
the  first  sin  traced  in  respect  of  the  irrational  creation — Thence  an  in- 
quiry suggested  in  relation  to  those  affecting  the  human  race — Nothing 
gained  by  theories  here — Agreement  as  it  respects  essential  facts — A 
false  assumption — Remarks  on  the  use  of  technics — The  supposition  of 
an  inherent  taint  of  depravity — Rom.  v,  14  examined — A  further  obser- 
vation of  the  circumstances  under  which  we  are  called  as  moral  agents, 
first  to  act — The  mind's  susceptibility  as  to  pleasure  and  pain — Its  power 
of  suspending  an  action  till  a  correct  judgment  is  formed — Danger  ari- 
sing from  the  want  of  knowledge  acquired  by  experience — Instanced  in 
Eve — Thence  infen-ed  in'reference  to  her  offspring — Various  laws  in  op- 
eration under  Vvhich  human  beings  are  brought  into  existence,  and  first 
called  to  act — The  law  of  development  noticed  in  its  progressive  results. 

*'The  wages  of  sin  is  death. ^'^  Of  this  fact  there  can 
be  no  dispute.  How  then,  it  is  asked  does  it  come  to  pass, 
that  infants  die,  if  sin  cannot  be  predicated  of  thenijoer- 
sonally?  That  they  have  ever  sinned  by  personal  acts, 
cannot  be  proved;  and  will  not  be  asserted.  Therefore  it 
is  inferred  that  either  there  must  be  some  innate  sinful 
j(?r6>/?e7^5^7y  inherited  from  Adam,  which  renders  them  de- 

1.  Rom.  viJ.  23, 


3S2  THE  MORAL  CERTAINTY       cHAP.  XXI. 

serving  of  death  and  eternal  damnation  prior  to  all 
moral  acts;  or,  having  been  personally  represented  in 
Adam,  they  have  really  participated  in  his  act,  and  the  cir- 
minality  of  that  act,  and  thus  are  rendered  deserving  of 
death  and  damnation. 

This  latter  idea  has  of  late  been  the  occasion  and  theme 
of  much  dispute,  and  what  is  not  a  little  remarkable,  much 
of  the  zeal,  in  this  dispute,  is  displayed  on  the  incidental 
question,  whether  old  Calvinistic  writers  understood  the 
doctrine  of  imputation  in  this  or  another  sense.  One  par- 
ty maintains  that  old  Calvinists  such  as  Owen,  Turretine, 
and  others  did  explain  the  doctrine  of  tlie  imputation  of 
Adam's  sin,  in  such  v/ay,  as  to  convey  llie  idea,  that  both 
the  act  and  ///  desert  of  Jida/ni^s  sin,  are  as  really  and 
truly  his  descendants.'  as  \^ they  had  committed  it  them- 
selves. The  other  deny,  "First,  that  this  doctrine  in- 
volves any  mysterious  union  \vith  Adj^m,  any  confusion 
of  our  identity  with  him,  so  that  his  act  ipas  2^^'f'sonally 
^nd properly  our  act;  and  secondly,  that  the  7noral tiiiyi- 
tude  of  that  sin  was  transferred  from  him  to  us;  we  de- 
ny the  possibility  of  any  such  transfer.  These,"  contin- 
ues the  writer  in  the  Biblical  Repertory,  "are  the  two 
ideas  which  the  Spectator,  and  others,  consider  as  neces- 
sarily involved  in  the  doctrine  of  imputation,  and  for  re- 
jecting which,  they  represent  us  as  having  abandoned  the 
old  doctrine  on  the  subject."^  Both,  however,  admit,  that 
death  in  infants  ensues,  by  virtue  of  their  connection  with 
Adam.  They  agree  as  it  regards  the  matter  of  fact  \  but 
they  differ  as  to  their  explanations  of  that  fact;  one  party 
aiiirmiino;,  that  death  is  the  natural  consequence  of  Adam's 
sin;  the  other,  that  it  is  its  legal pujiishment. 

It, is  a  remark,  v/hich  must  be  obvious  to  every  reader, 
thatit  is  by  no  means  for  christian  edification  to  dispute  about 
what  any  uninspired  men  said  or  thought.     Why  shall  the 

1.  See  Biblical  Repertory,  v,  ii,  p.  436, 


CHAP.   XXI.  ^^   HUMAN   DEPllAVITY.  3S3 

churches  be  distracted,  because  divines  of  different  schools 
are  (lisaojreed  as  to  what  Calvin^  and  Stapfer,  and  Turret! ne, 
,  and  Owen,  and  Edwards,  meant,  when  they  spoke  of  tho 
imputation  of  Adam's  sin  to  his  posterity?  Is  it  not  the 
dictate  of  common  sense,  to  go,  at  once,  to  the  Scriptures, 
and  having  diligently  compared  them,  by  fair  and  equita- 
ble reasoning,  or  criticism,  ascertain  what  is  the  mind  of 
the  Spirit?  We  shall  not  perplex  our  readers  by  noticing 
the  philosophical  theories  of  former  or  modern  writers  on 
this  sunject.  But  there  are  several  points  on  which  it  may 
be  important  to  have  definite  ideas. 

We  shall  not  inquire  whetiier  "  the  imputation  of  Adam's 
sin,"  means  this  or  that.  The  very  fact  of  existing  dis- 
putes about  it,  shews  that  it  is  higli  time  to  employ  terms 
less  liable  to  be  misunderstood.  It  is  of  more  consequence 
to  determine,  whether  the  death  of  infants  is  \\\q,  punish- 
mentoiihQiY  own  sins,  or  i\\Q punishment  o^  jida77r s  sm, 
or  a  consequence  to  which  they  are  naturally  liable  by  vir- 
tue of  their  fore-fathers' rebellion? 

The  expression  'Mvages,"  which  the  Apostle  omploj-s, 
is  undoubtedly  figurative.  It  must  be  metaphorically  in- 
terpreted, before  it  can  be  quoted  by  any  one  as  meaning 
the  penalty  of  the  law.  There  is  no  other  place  in  the 
New  Testament,  where  it  Is  so  used.  If  another  quotes  it 
as  meaning  the  certain  result — the  consequence  which  fol- 
lows just  as  naturally  as  the  soldiers  pay  might  be  looked 
for  his  services — he  adheres  more  strictly  to  the  import  of 
the  expression,  so  that  in  the  general  question,  nothing 
can  be  decided  by  the  Ajwstle's  use  of  this  term. 

It  behooves  us  carefully  to  examine  the  scriptural  account 
of  this  matter,  and  to  cease  from  the  tenacious  use  ot   any 
technical    expression  whatever,    however  consecrated   by  ' 
antlquityj  which  men  may  have  employed  to  exliibit  tlieir 
ideas  cr?    tc>   'vhnl  the   Snirit  t,(*ache§.     To  l.lio  ina'rds  of 


3S4  THE  MORAL  CERTAINTY        CHAP.  XXI. 

Christi  we  must  defer,  and  not  to  tlie  technics  of  men.' 
"If  any  man  teach  otherwise,  and  consent  not  to  whole- 
some words,  even  the  words  of  our  Lord  Jesus  Christ,  and 
to  the  doctrine  which  is  according  to  godliness,  he  is 
proud,  knowing  nothing,  but  doting  about  questions,  and 
strifes  of  words,  whereof  cometh  env}^,  strife,  railings, 
evil-surniisings,  perverse  disputings  of  men  of  corrupt 
minds  and  destitute  of  the  truth. "^ 

That  mhnis  Q.YQi  piniished  for  their  own  inherent  phys- 
ical depravity^  we  shall  not  here  take  time  to  disprove. 
We  have  already  seen  that  in  fact  there  is  no  such  thing  as 
physical  depravity.     That  they  personally  are  punished 

1.  We  are  happy  to  have  it  in  our  poucras  this  form  goes  to  press,  to  ex- 
tract the  following-,  for  the  benefit  of  some  of  our  readers  as  expressive  of 
the  views  and  feelings  of  the  brethren  of  New  Haven,  whom  it  has  become 
fashionable  in  certain  quarters  to  censui'e  and  condemn,  as  having  denied  a 
fundamental  article  of  the  christian  faith,  in  the  views  v/hich  they  express 
relative  to  the  imputation  of  Adam's  sin. 

*'To  conclude,"  say  the  conductors  of  the  Christian  Spectator,  "  we  at- 
tach no  kind  of  importance  to  the  question,  what  was  the  old  doctrine  on 
this  subject,  except  in  its  bearing  on  existing  movements  in  the  Presbyte- 
rian Church.  It  is  a  fact  of  much  more  importance,  and  one  much  more 
gratifying  to  us,  that  our  brefnren  so  explicitly  deny  the  imputation  of  the 
guilt  or  moral  demerit  of  Adam's  sin,  to  his  posterity.  This  we  consider 
s;s  so  much  real  gain  to  the  cause  of  truth.  And  if,  as  our  brethren  inti- 
mate, the  old  Calvinists  of  the  Presbyterian  Church,  go  with  them  in  this 
denia'!,  we  shall  anticipate  still  more  benign  results.  That  unauthorized  use 
of  words  and  phrases,  to  w^hich  we  have  objected,  and  which  is  so  far  from 
expressing  our  brethren's  owii  views  as  they  explain  thetr,  must  soon  be 
abandoned.  Instead  of  that  unguarded  mode  of  stating  the  doctrine  of 
imputation  as  including  two  thing's,  when  according  to  their  explanat^m,  it 
contains  but  o'ne;  instead  of  adopting  the  figurative  phraseology  of  com- 
mon life  in  their  doctrinal  statements,  and  denying  its  Tteral  import; — m- 
steadof  using  the  word  jOw^^sAwen/,  to  denote  evil  inflicted  without  res- 
pect to  the  moral  desert  of  its  subject  and  the  words  guilt,  and  ill-desert,  to 
denote  mere  exposure  to  penal  evils,  we  confidently  expect  greater  precision 
and  accuracy  in  their  phraseology.     Nor  is  this  change  de^ireable  for  its 


CHAP.  XXI.  OF  HUMAN  DEPRAVITY,  S35 

stood  in  a  general  and  figurative  sense,  as  are  many  which 
occur  in  common  parlance — none  can  affirm,  who  de- 
ny that  Aclam^s  sin,  was  personally  our  sin,  or  that  the 
ill  desert  or  moral  turpitude  of  his  sin  was  transferred  to 
us.  If,  in  a  large  sense,  we  say  that  all  the  suffering,  aud 
misery,  and  death  in  this  world,  is  ihQ publishment  which 
God,  as  the  righteous  moral  governor  of  the  world,  in- 
flicts, for  the  violation  of  His  divine  constitution  hj  our 
first  parents,  the  idea  is  a  very  different  one,  and  does  by 
no  means  sanction  that  mode  of  speech,  which  virtually 
implies,  that  the  death  of  an  infant,  is  the  specific  punish- 
ment due  to  it  personally  in  consequence  of  having  rmlly 
and  criminally  participated  in  Adam's  sin. 

own  sake.  It  would  involve  such  other  changes  and  result  in  such  further 
explanations  as  would  terminate  many  of  those  tlieological  discussions,  and 
ecclesiastical  conflicts,  which  so  often  agitate  the  Presbyterian  church.  In 
these  cheering  anticipations  we  may  indeed  be  disappointed.  But  we  are 
greatly  mistaken,  if  on  this  subject  the  consecrated  ^phraseology  of  the 
older  writers,  can  be  long  retained,  and  used  with  this  modern  commen- 
tary. Other  causes  of  jts  disuse  are  in  powerful  operation.  The  attach- 
ment to  forms  of  words,  as  the  essential  means  of  defending  the  ti'uth  is 
giving  way  to  independent  investigation.  The  ministry  are  becoming 
afraid  to  take  doctrinal  opinions  upon  trust  and  are  yielding  to  the  solemn 
responsibility  of  thinking  for  themselves.  Not  that  in  our  view,  this  im- 
plies any  v/ant  of  reverence  for  antiquity;  but  rather  indicates,  that  due 
respect  to  the  great  and  good,  which  consents  to  learn  from  their  instruc- 
tions, but  not  to  submit  implicitly  to  their  authority.  The  present  age  is 
somewhat  distinguished  for  careful  and  accurate  discrimination,  both  in 
respect  to  thought,  and  the  vehicle  of  thought;  and  more  than  all,  for  a 
liigh  degree  of  solicitude  to  exhibit  religious  truth  in  forms  adapted  to  tie 
minds  of  the  people,  and  fitted  to  secure  its  right  apprehension,  and  prac» 
tical  results.  Evil  may  ensue  in  the  progress  of  these  changes,  but  goo(J, 
that  shall  far  outweigh  the  evil,  is  also  to  be  expected.  This  tendency  of 
things,  in  the  theological  community  is  a  stream  whose  course  cannot  be 
resisted;  and  while  it  will  conduct  safely  to  the  haven  of  trutfe,  those  who 
shall  wisely  follow  it,  will  no  less  surely  overwhelm  those  who  in  the  shat- 
tered bark  of  human  authority,  shall  attempt  to  stem  the  current.'*  Chris, 
ian  Spectator,  vol.  iii,  p.  511,512. 

49 


3S(3  THE  MORAL  CERTAIIsTY  CHAP.    XXI. 

Without  adventuring  further,  at  present,  on  ground, 
where  it  is  almost  impossible^  to  use  unambiguous  terms, 
we  shall  present  to  the  reader  a  general  sketch  of  what  ap- 
pears to  be  the  important  facts  in  the  case,  as  revealed  in 
the  sacred  Scriptures.  None  will  deny  that  [death,  as 
introduced  and  perpetuated  in  this  world,  is  a  conse- 
quence of  our  first  parents'  violation  of  that  positive  con- 
stitution, which  God  ordained,  v/hen  He  interdicted  them 
from  the  use  of  the  fruit  of  a  particular  tree.  *'  By  one 
man  sin  entered  into  the  world,  and  death  by  sin,  and  so 
death  passed  upon  all  men,  for  that  all  have  sinned."^ 
And  this  is  not  obscurely  intimated  in  the  language  used 
in  the  chronicled  record  of  the  original  threat.  ''In  the 
day  that  thou  eatest  thereof,  thou  shalt  surely  die."-'  — dy- 
ing ihou  shalt  die,  as  though  the  process  was  to  be  in- 
definite. 

The  whole  account  too,  which  is  given  of  the  proceed- 
ings of  God,  in  relation  to  the  fall  of  our  first  parents, 
shews  plainly,  that  the  act  of  which  they  were  guilty  in 
eating  the  forbidden  fruit,  changed  the  entire  aspect  of 
His  moral,  and  even,  in  some  measure  deranged  His  natu- 
ral government  in  this  world.  That  one  sin  of  our  first 
parents,  was  the  violation  of  the  very  fundamental  feature 
of  the  whole  moral  constitution  ordained  for  this  world. 
It  introduced,  in  every  direction,  confusion,"and  disorder. 
We  see  that  the  brute  creation  dies,  having  as  it  were 
sympathy  with  man:  and  that  the  present  uneasiness  and 
misery  of  the  creatues  result,  by  virtue  of  some  con- 
nection which  they  have  with  man,  seems  to  be,  not  ob- 
scurely taught  by  the  Apostle  when  he  says,  that  ''  the 
creature  was  made  subject  to  vanity,  not  willingly  but  by 
reason  of  him  that  subjected  the  same."*  It  is  very  cer- 

1.  See  a  slng-ular  example  of  this  noticed  in  Christian  Spectator,  v.  iii,  p 
509. 

2.  Rom.  V.  12.  3.  Gen.  ii,  17.  4.  Rom.  viii,  9/j. 


<K\P.   XXI.  OF  HUJIAN  DEPRAVITY.  337 

tain,  that  the  earth  was  cursed  for  Adam^s  sake,  and  ren- 
dered sterile,  or  prolific  of  thistles  and  thorns.^  The  ser- 
pent was  also  cursed,^  as  having  been  the  instrument  of 
Satan's  subtlety;  and  the  peculiar  misery  of  gestation,  and 
pains  of  parturition,  denounced  against  Eve,^  have  been 
perpetuated  among  her  daughters.  But  will  any  one  say, 
that  the  beasts  partook  of  the  ill  desert  of  Adam's 
sin? — That  the  serpent  sinned  along  with  the  devil,  be- 
cause it  was  unconsciously  employed  to  seduce  our  first 
parents? — That  the  earth  sin7ied  also,  and  that  the. female 
sex  shared  more  largely  in  the  sin  of  our  first  parents, 
than  the  other?  We  presume  not.  Yet  unquestionably  have 
all  these  things,  in  the  history  of  this  world  followed,  in 
consequence  of  the  sin  of  our  first  parents. 

The  sin  of  Adam,  deranged  the  whole  constitution  of 
God's  government  in  this  world.  A  connection  had  been 
established  with  him  as  lord  of  this  lower  creation,  and 
all  things  in  it."*  By  virtue  therefore  of  the  state  of  de- 
pendence on  man,  which  God  had  ordained  for  themj 
when  he  became  rebellious,  confusion  and  derangement 
were  secured  among  them.  This  we  can  very  readily  ap- 
prehend, without  resorting  to  the  philosophical  theory  of 
''the  union  of  representation,"  to  account  for  the  present 
condition  of  the  beasts  and  soil.  God  undoubtedly  was  at 
libert3%  when  man  rebelled,  to  show  hov/  greatly  He  was 
offended  with  his  sin,  and  to  allow  the  beasts  to  rise  up 
and  to  dispute  man's  dominion,  and  to  exhibit  among  them, 
the  same  scenes  of  misrule  and  ferocious  passion,  which 
should  prevail  among  his  immediate  progeny,  as  the  na- 
tural consequence  of  his  rebellion;  and  further,  to  cause  the 
earth  reluctantly — not  without  much  toil  and  suffering  on 
the  part  of  man,  to  yield  her  fruit  for  his  support.  Here 
we  may  read,  on  these  monuments  which  God  has  erected  ia 

.2.  Gen.  ii.  ir,  18.      2.  Gen,  ili.,14.    . 3.  GeiL  iii,  16.      4,Gen.l.  28. 


5S8  ™'E  MORAL  CEtlTAlxNTY  cHAP.   xxr. 

this  revolted  world,  the  memorials  of  His  displeasure  with 
the  sin  of  the  first  rebel. 

With  these  facts  we  might  be  satisfied,  and  learn  from 
them,  to  read  the  same  humbling  and  appalling  lesson,  in 
the  history  of  our  suffering,  dying  race.  What  conceiva- 
ble obligation  could  there  have  been,  that  God,  now  bound 
after  thei*'  rebellion,  by  all  the  glories  of  His  moral  cha- 
racter, to  inflict  death  on  our  first  parents  according  to  the 
threatening:  denounced,  should  exempt  their  children  and 
progeny  from  the  pr^me?  Especially,  since  He  had  ordain- 
ed that  all  the  life  lo  be  irnparted  to  the  latter  should  be 
conveyed  through,  and  possess  the  character  of  that  of  the 
former?  Must  He  derange  His  entire  government?  Shall 
the  law  of  development  be  suspended  in  reference  to  man? 
Or  rather  shall  it  prevail  every  where  else,  but  be  instantly 
suppressed  in  reference  to  man,  because  he  had  sinned. 
Had  the  infinitely  wise  and  Omniscient  Supreme,  adopted 
a  principle  to  mark  His  natural  government,  which  would 
so  quickly  be  demonstrated  improper  and  mischievous? 
Was  God  chargeable  with  an  act  oi  thougntiessness  and 
over-sight,  in  incorporating  in  His  o;overninent  a  princi- 
ple, which  put  in  jeopardy  noth  the  character  and  well-be- 
ing of  the  whole  race?  Who  will  dare  to  assert  these 
things?  No.  He  was  not  taken  by  surprise.  The  laws  of 
His  providence,  remain  unchanged,  though  man  has  chang- 
ed his  relations;  and,  instead  of  being  the  conduit  of  life, 
conveys  death  to  his  progeny;  instead  of  being  the  occa- 
sion and  centre  of  bliss,  beauty,  and  glory  among  the 
creatures,  becomes  the  instrument  of  curse  to  a  ruined 
world.  The  death  of  infants  therefore,  like  any  other  de- 
rangement, in  the  natural  government  of  this  world,  is  the 
appropriate  and  legitimate  result  of  Adam's  sin,  as  com- 
mitted under  the  operation  of  laws,  both  physical  and  mo- 
ral; which  God  had  unchangeably  ordained,  and  which  He 
had  m0!^t  induoitably  n  risiht  so  to  do. 


CHAP.   XX I.  <^F  HUMAN  DEPRA\1TY.  339 

There  is  no  manner  of  necessity,  in  order  to  account  for 
the  death  of  infants  to  suppose  that  the  sin  of  Adam  becomes 
their  personal  sin,  either  in  respect  of  its  actor  its  ill  desert. 
Their  death  eventuates,  according  to  that  law  of  depend- 
ence,  which  marks  the  whole  government  of  God  in  this 
world,  by  virtue  of  which  the  consequences  of  the  act  of  one 
man  terminate  oft-times  on  the  person  of  another,  where 
there  is  not  the  union  of  representation.  All  this  is  sim- 
ple matter  of  fact,  confirmed  alike  by  human  observation, 
and  the  Scriptures.  It  is  theory  which  enters  here,  and 
talks  about  being  identified  with  Adam,  and  of  the  whole 
human  race  being  summiod  up  in  him,  and  being  accounted 
but  one  moral  person,  partaking  in  all  its  numerical  parts 
of  the  act  and  ill  desert  of  his  sin.  How  few  form  any 
definite  idea  of  the  fact  from  such  theories!  Little  if  any 
thing  but  confusion  and  perplexity  is  gained  by  them. 
They  fail  even  iii  that  for  which  they  are  designed.  For, 
suppose  it  be  admitted,  that  death  is,  in  every  instance, 
specifically  the  punishment  of  the  sin  of  the  individual 
in  Vk^hom  it  eventuates,  and  that,  since  dying  infants  have 
x\o personal  sin,  so  there  is  no  sin  but  that  of  Adam  on  ac- 
count of  which  they  can  be  punished — what  then?  Is  there 
any  thing  gained  by  this  theory,  which  makes  them  par- 
takers of  his  act  and  its  ill  desert,  as  far  as  it  regards  the 
justice  of  God?  We  apprehend  not.  For,  is  it  not  just  as 
intelligible,  and  consistent  with  the  justice  of  God,  to 
say  that  the  consequences  of  Adam's  sin,  appear  in  the 
death  of  infants,  by  virtue  of  the  great  laivs  of  develop- 
ment and  mutual  dependences  which  mark  the  divine 
government  in  this  world,  as  to  say  that  death  being  tlie 
penalty  of  the  law,  the  sin  of  Adam  must  become  really 
and  truly,  that  of  infants,  that,  before  they  can  be  guilty 
of  personal  sin  themselves,  they  may  be  justly  punished 
with  death. 


390  THE  MORAL  CERTAINTY  cHAP.   XXIc 

111  the  one  instance  God  is  simply  viewed — without  any 
prying  into  His  secret  thoughts  and  purposes,  as  having  es- 
tablisitcd  a  constitution  through  which,  if  perverted  by  their 
great  progenitor,  from  ivhom  they  loere  to  spring,  Y/ien 
would  be  naturally  rendered  sinners,  and  subjected  to  the 
consequences  of  such  perversion.  In  tiiis  there  can  be 
no  impeachment  of  divine  justice.  Injury  is  done  to  no 
one,  and  there  is  an  awful  exhibition,  made  of  the  madness, 
and  folly,  and  ruinous  tendency,  of  rebellion.  The  de- 
scendants of  the  first  rebel,  as  they  are  evolved  from  him, 
alikepartakeof  his  constitutional  nature,  and  are  subjected  to 
the  consequences  of  his  doings.  They  are  introduced  into  be- 
in<>;. under  ilie  operation  of  causes  which  render  sin,  suffering, 
and  death,  morallv  certain,  and  this,  as  to  fact,  is  as  far 
.\s  anv  one  can  venture  to  go  upon  this  subject,  whatever 
his  theory  may  be. 

In  the  other  instance,  God  is  viewed  d.s  punishiiig  those 
who  have  no  personal  sins,  for  no  faults  of  their  oion,  and, 
to  give  such  a  procedure  the  semblance  of  justice  as  to  them, 
as  having  adopted  an  expedient  in  what  is  called  *'the  union 
of  representation."  But  on  what  is  this  alledged  'hinion 
of  representation,"  founded?  It  cannot  certainly  be  arbi- 
trary. There  must  be  some  ostensible  ground  for  it.  That 
is  to  be  found  in  the  relationship  existing  between  Adam 
..'-id  his  offspring,  i.  e.  in  the  fact  of  their  descent  or  de- 
velopment from  him. 

Eventually,  therefore,  when  the  idea  of  the  imputation 
of  sin,  comes  to  be  sifted  and  examined,  it  amounts  to  no- 
ticing more  nor  less,  than  what  we  have  said  about  the  con- 
sequences of  the  act  of  one  man,  terminating  on  another,  by 
virtue  of  that  law  of  mutual  dependence,  which  marks  the 
government  of  God.  But,  since  the  phrase  is  by  no  means 
unambiguous — has  been  misapprehended — is  objected  to  by 
many — and  has  led  to  disputes  among  those,  who  agree  as 
to  the  substantial  fact.s  of  revelation,  is  it  not  safer  to  decline 


CHAP.  XXI.  Or   liU.MAX  DEPRAVITY,  301 

the  use  of  a  teclinicality,  wliich  renders  so  much  explanation 
necessary^  and  does  not,  after  all,  meet  the  diiTiculty  contem- 
plated ? 

^'The  union  of  representation''  is  indeed  insisted  on  by 
some,  as  of  vital  consequence.  Rut  we  think,  that  here 
too  is  an  unnecessary  dispute  about  terms,  and  their  mean- 
ing. If,  by  this,  is  meant  nothing  more,  than  that  Adam 
did  not  act  exclusively  for  himself;  but  tliat  his  conduct 
v/as  to  determine  the  character  and  conduct  of  those  that 
should  come  after  him,  we  will  not  object.  But  if  it  is 
meant  to  designate  any  positive  procedure  of  God,  in  which 
He  made  Adam  to  stand,  and  required  him  to  act,  as  the 
substitute  of  the  persons  of  his  offspring,  numerically  con- 
sidered and  by  name — head  for  head,  so  that  they  might 
be  held,  as  in  commercial  transactions,  personally  liable  for 
this  very  sin,  as  being  guilty  co-partners  with  him  in  it,  we 
certainly  may  require  other  and  better  proof,  than  what  is 
commonly  submitted .  The  prophet  complains,  in  reference 
to  the  generations  that  had  preceded  him;  -'Our  fathers  have 
sinned,  and  are  not;  and  we  have  borne  their  iniquities.''^  ^ 
Will  it  be  contended,  that  in  the  eye  of  God,  the  father;^ 
had  been  constituted  the  representatives,  in  this  strict 
sense,  of  that  generation;  so  that  they  were  punished  for  the 
fathers'  sins,  committed  before  they  were  born?  We  pre- 
sume not.  Our  Saviour  says,  that  in  consequence  of  the 
forefathers  of  the  Jewish  people,  in  his  day,  having  put  the 
prophets,  &:c.  to  death,  it  should  be  required  at  the  hands  of 
them, their  children  or  descendants.  '<That  the  blood  of  all 
the  prophets,  shed  from  the  foundation  of  the  world,  may 
be  required  of  this  generation,  from  the  blood  of  Abel  un- 
to the  blood  of  Zacharias,  which  perished  between  the  al- 
tar and  the  temple  :  verily  I  say  unto  j'ou,  it  shall  be  requir- 
ed of  this  generation."^  Will  any  one  aflirm,  that  there 
v/as  'Hhe  union  of  ^'eprcsentatlon*'  there?     Or,  when  it  is 

1.  Lam.v.  7  .  f^.  l:Mk-.  xi  .50,  ."il. 


392  THE  MORAL  CERTAINTr       cHAP.  XXI 

said,  in  the  second  commandment,  that  ^God  visits  the  in- 
iquities of  the  fathers  upon  the  children,  unto  the  third  and 
fourth  generations,"  will  it  be  contended,  that  this  is  be- 
cause the  former  stood  as  the  representatives  of  the  latter, 
acting,  legally,  in  their  name,  and  for  them?  We  presume 
not.  And  yet  stronger  language  cannot  be  employed,  to 
denote  the  results  which  follow  from  Adam's  sin,  by  virtue 
of  our  connection  with  him.  Why,  then,  must  we  suppose, 
that  there  is  a  principle  in  the  one  case,  different  from  that 
in  the  other?  And  tliat  what  seems  to  flow  out  of  the 
natural  relation  between  parent  and  children,  and  to  be 
the  natural  consequence  of  such  relation,  must  be  attrib- 
uted to  a  legal  union  or  moral  identity,  between  Adam 
and  his  offspring? 

There  is,  we  apprehend,  involved  in  this  theory  of  the 
^'union  of  representation,"  a  principle — or,  rather,  it  grows 
out  of  an  assumption,  which  certainly  is  not  revealed  truth, 
and  whether  it  be  truth  at  all,  perhaps  can  never  be  deter- 
mined, that  no  creature  possessed  of  susceptibilities,  which 
may  capacitate  it  for  moral  action,  can  be  regarded,  2Xaiiy 
T/ioment  of  its  beings  but  as  under  the  government  of  law; 
so  that,  if  not  ye/  able,  voluntarily  to  act  for  itself,  in  the 
prosecution  of  its  interests,  or  the  manifestation  of  its  sub- 
mission, it  must  be  done  for  it  by  another,  admitted  and 
recognized  in  law,  as  its  proper  and  legal  representative. 

This  assumption  relates  to  the  conduct  of  God  Himself, 
as  though,  by  the  very  act  of  creating  a  rational  being.  He 
must,  as  the  great  moral  governor,  provide  for  its  being 
dealt  ^vith,  at  every  moment  of  its  existence,  and  having  its 
destinies  determined,  according  to  law,  if  not  in  its  own 
person,,  and  for  its  own  acts,  in  the  person  and  for  the  acts 
of  its  legal  representative.  Will  any  one  say,  that  such 
an  obligation  on  God,  does,  in  fact,  exist? 

It  is  very  manifest,  that  those  things  are  sot  believed  by 
m^rty.  vv'bom.  ncygrthclcss,  wc  cannot  but  recognize  as  the 


CHAP.   XXI.  0¥  HUM.Vi\  DEPRAVITY,  ^^g 

children  of   God.     Why  tlien  contend  about  speculative 
principles,  or  theories,  according  to  which  one  man  and  an- 
other prefers  weaving  together  the  facts  of  scripture — when 
if  technicalities  and  theories  were   laid   aside,  it  would  be 
found,  that  all  are  agreed,  as  to  the  matter  of  fact?     If  a 
man  will  confess,  that  the  transaction  of  God  with  our  first 
parents,  was  such  as  to  affect  the  whole  human  race;— that 
it  is  in  consequence  of  their  sin  that  we  all  die; — that  it  is 
most  certain  too,  that  as  soon  as  we  are  capable  of  moral 
agency,  we  become  guilty  of  actual  sin; — and  that  such  is 
the  condition,  or  state  of  things,  under  which  men  are  born 
into  this  world,  that  they  will  universally  and  voluntarily 
perpetuate  the  rebellion  of  the  first  pair,  without  some  oth- 
er agency  than  was  originally  employed  to  prevent  it, — 
what  more  can  be  desired  by  the  most  strenuous  advocate 
of  such  technicalities,  as  the  representative  character  of 
Adam,  the  imputation  of  sin,  sinning  in  Adam,  falling  with 
him,  original  sin,  the  corruption  of  our  whole  nature,  and 
the  like?     Mast  a  man  be  denounced  as  having  denied  the 
faith — be  branded  with  the  charge  of  heresy,  and  be  sub- 
jected to  all  the  fears,  and  suspicions,  and  evil  speaking, 
which  must  thence  arise,  affecting  alike  his  reputation  and 
usefulness,  merely  because  he  does  not  express  himself  in 
terms,  consecrated  by  long  usage,  but  terms  of  man^s  in- 
venting, while  he  nevertheless  admits  every  fact  that  can 
be  established,  either  by  scripture  or  observation?     Is  it"' 
right,  does  it  at  all  savour  of  the  spirit  of  Christianity,  to 
declaim  against  him,  as  having  broken  his  ordination  vows, 
merely  because  he  does  not  think  it  expedient  to  adopt  the 
language  of  the  Confession  of  Faith;  which,  like  all  other 
living  languages,  has  suffered  from  the  changes  continually 
taking  place  in  the  signification  of  w^ords,  while  he  admits 
and  believes,  that  the  ^'system  of  doctrine,"  as  set  forth  in 

that  confession,  when  its  terms  are  fairly  and  properly  un- 

50 


394  Tlii:  MORAL  CERTAtSTt  t;HAP.   XXI. 

derstood,  is  agreeable  to  the  sacred  Scriptures?  Does  his 
ordination  vow,  bind  him  alwaj^s  to  express  his  views  of 
the  great  facts  of  Scripture,  in  the  language  of  the  confes- 
sion ?  Assuredly  it  does  not.  And  if  a  man  admits  the 
grand  essential  y«^/<y  of  revelation,  though  he  may  even  ob- 
ject against  human  technicalities,  yet  ought  we  to  receive 
him  as  a  brother.  The  Bible  has  not  thrown  tliose  facts 
together  into  systematic  order,  and  required  us  to  adopt  it. 
Why,  then,  shall  we  be  so  tenacious  of  technical  terms,  and 
systematic  arrangement  of  truth,  when,  perhaps,  there  may 
be  much,  if  not  of  false  philosoph}-,  at  least  of  human  im- 
perfection in  both. 

These  remarks  are  not  made,  because  of  any  dislike  or 
hostility  towards  Confessions  of  Faith,  much  less  towards 
our  own,  as  a  convenient  instrument  of  ecclesiastical  fellow- 
ship, butto  guard  againstthesubstitution&exaltation  o^such 
fellowship,  to  the  exclusion  and  injury  of  thatwhich  is  c/i7'is- 
/ea/i.TCe  experience  ofthe  church  has  shewn,  that  submission 
to  formularies,  though  m.ost  rigidly  enforced,  cannot  secure 
the  spirit  of  Christianity,  or  even  perfect  unity  of  sentiment 
amonga  people.  It  is  the  unity  of  the  Spirit  alone,  which  con- 
stitutes the  effectual  and  eternal  bond;  but  that,  instead  of  be- 
ing promoted,  is  impaired  by  zealous  contentions  for  tech- 
nicalities, and  set  forms  of  speech,  without  fraternal  fellow- 
ship to  ascertain,  as  heart  beats  in  unison  with  heart,  whe- 
ther, and  hovv^  far,  there  is  accordance  in  the  belief  of  the 
grand  essentials  of  our  religion.  It  is  for  the  faith  of  the 
gospel,  that  we  are  earnestly  to  contend;  but  that  has  refer- 
ence io  fads  of  revelation,  and  not  to  the  theories  or  tech- 
nicalties,  which  men  have  thrown  around  them. 

Ifitbesaid  that  infants  die,  in  consequence  of  some  2??Aer- 
ent  taintf  or/j^T/.y/c^/disorder  in  their  moral  susceptibilities, 
derived  by  natural  generation  from  Adam,  rendering  them 
personally  guilty,  and  dcso^ving  oi  damnation,  before  their 
own  actual  sin,  the  idea  is  certainly  different.    But  this,  as-- 


CHAP.  XXI.     .  OF   HUMAN   DEPRAVm-.  3f)5 

suredly,  will  not  be  affirmed.^  For  the  apostle  docs  manifest- 
ly speak  of  death,  aseventuating  in  every  instance.a^ /Ae  co??- 
sequence  of  the  one  offence,  not  of  the  offence  of  the  individ-- 
ualdying,butofthe  first  man.  "Through  the  offence  of  one/' 
say s  he,"many  be  dead. "  "By  one  man's offenc.e,death  reign- 
ed by  one."      ''The  judgment  was  by  one  (offence)  to  con- 
,  demnation" — '-'by  the  offence  of  one,  judgment  cam.e  upon 
all  men  to  condemnation. "^    Nothing,  therefore,  can  be  in- 
ferred from  the  death  of  infants,  as  to  any  personal  partici- 
pation in  the  act  and  criminality  of  Adam's  sin,  requiring 
or  justifying  it;  nor  as  to  any  inherent  or  physical  depravity. 
Death  is  the  natural  and  legitimate  consequence  of  the  first 
sin  of  Adam.      It  eventuates  by  virtue  of  the  constitution 
ordained  with  him. 

But  does  not  this  conclusion  militate  against  the  revela- 
tions of  God?     Paul  has  said,  that   ''death   reigned   over 
Adam  to  Moses,  even  over  them  that  had  not  sinned,  after 
the  similitude  of  Adam's  transgression. "^'    It  is  taken  for 
1.  Perhaps  we  are  too  sanguine  in  thus  thinking.  For  Dr.  Green,  whose 
opinions  are  quoted  as  authority  by  some,  has  indorsed  a  theory  on  the  sub- 
ject  of  the  derivation  of  dcpray-.ty,  at  variance  with  sucli  an  idea,  and  as  de- 
.     serving  of  chief  consideration.     He  lioids  the  foUowir.g  extraordinary  lan- 
guage, at  the  weakness  and  absurdity  of  which,  we   know  not  whether  to 
smile  or  frown:— *'lf  we  must  speculate,  and  form  a  theory  on  this  subject/' 
says  he,  (he  had  just  before  affirmed,  ''that  the  soul  \stwt  created  impure") 
"the  saftst  and  most  ratio.val  Is,  to  suppose  that  all  snuls  were  created  at 
thebeglnningcfthe  world;  that  tney  remain  in  a  quiescent  state,  till  the 
bodies  which  they  are  to  inhabit  are  formed;  that,  on  union  with  these  bod- 
ies, they  receive  all  their  original  impressions,  by  means  of  the  external 
senses;  that  the  whole  system  of  bodily  appetites  and  propensities,  with  the 
fancy  or  imagination  which  is  closely  connected  with  them,  having  become 
ia-regular,  excessive,  and  perverted  by  the  fall,  do  uxavoii.ablt  corrupt 
the  soul,  and  enslave  it  to  sin."— Christian-  Adtocate,  Vol.  3,  p.  530. 
Whether  this  "theory"  has  been  borrowed  from  the  Erachmincal  Mytholo- 
gv,  or  the  Stoical  philosophy,  which  represent  the  soul  of  man  to  be  of  pure 
celestial  origin,  an  emanation  from  the  Deity,  but  corrupted  by  its  union 
with  grosser  matter,  our  readers  may  conjecture.     The  facts  of  Scripture 
need  no  theories  for  illustration,  suggested  by  heathen  mythology. 

2.  Rom.v,  15.  IG,  17.18,  3.  Rom.  v.   14 


Qg^  VHE  MOHAL  certainty        CHAP.  XXI. 

granted  by  many,  that  infants  are  here  referred  to,  and  that, 
as  they  arc  said  to  have  sinned,  while  incapable  of  actual 
or  voluntary  sin,  it  must  be,  that  the  apostle  contemplates 
cither  physical  depravity,  or  personal  moral  ill  desert,  or 
both,  since,  only  by  some  essential  derangement  of  the 
moral  susceptibilities,  or  a  participation  in  Adam's  sin, 
could  thri/  be  said  to  have  "sinned."  But  does  the  apos- 
tle speak  of  infants  at  all?  As  he  evidently  speaks  of  hav- 
ing ^'sinned,'''  wiiich  is  an  action,  we  might  thence  pre- 
sume, that  he  is  referring  to  the  acts  of  voluntary  agents, 
and  the  more  especially,  because  he  seems  to  deny  only  a 
formal  resemblance  between  Jidani's  transgression,  and 
the  sin  of  those,  to  whom  he  refers. 

If,  however,  we  look  into  the  context,  we  shall  find,  that 
the  fact  of  death's  reigning  "over  those  that  had  not  sin- 
ned, after  the  similitude  of  Adam's  transgression,"  is  cited 
in  proof  of  another  fact,  viz: — that  there  was  a  laio  exis- 
tent from  Adam  to  Moses,  though  it  did  not  at  all  resem^ 
hie  that  which  Adam  had  violated.  The  law,  which  Ad- 
am had  violated,  was  2i  positive  precept,  superadded  to  the 
law  which  was  engraven  on  his  heart.  Such  was  not  the 
law  from  Adam  to  Moses.  But  still  he  teaches  that  there 
was  a  law,  and  confirms  it  by  the  fact,  that  sin  was  in  the 
world.  Men  actually  did  sin  during  that  period.  But  it 
is  not  the  procedure  of  God,  or  the  dictate  of  common 
sense,  to  account,  that  there  either  is  or  can  be  sin,  wdiere 
there  is  no  law.  ''Sin  is  not  imputed,  where  there  is  no 
law."^  His  object  seems  to  be,  to  support  his  assertion, 
viz: — that,  by  virtue  of  the  sin  of  our  first  parents,  men 
had  become  sinners,  and  were  righteously  subjected  to 
death — there  having  been  a  law  Vvdiich  they  had  violated, 
notwithstanding  it  was  not  of  the  same  formal  character, 
with  that  which  Adam  had  transgressed,  and  for  the  viola- 

^.  liom.  V.  IS 


CHAP.    XXI.  OT  HUMAN  DEPRAVITY.  397 

tioii  of  which,  death  miglit  be  most  righteously,  as  it  was 
actually,  inflicted  on  them  that  had  not  sinned,  after 
the  similitude  of  Adam's  transgression.  We  can,  there- 
fore, see  no  reason  to  suppose,  that  the  apostle  uses  the 
word  sin  here,  in  a  sense,  contrary  to  his  own  definition  of 
it,  as  being  ''the  transo-ression  of  the  law^'^ — the  act  of  a 
voluntary  being,  under  the  government  of  law; — and,  if  so, 
there  is  no  room  for  the  supposition,  that  he  is  here  speak- 
ing of  infants. 

What  he  says  of  "sin  dwelling  in"  him,  &c.  has  been  al- 
ready explained. 

Having,  therefore,  as  we  think,  shewn,  that  there  is  no- 
thing decisively  to  be  objected  from  the  death  of  infants, 
against  the  views  presented  in  the  preceding  chapters, — that 
they  are,  in  fact,  not  under  the  actual  government  of  law, 
but  merely  under  the  providential  rule  of  the  great  Crea- 
tor— and  that  there  is  nothing,  in  the  facts  and  language  of 
scripture,  to  confirm  the  idea  of  there  being  something  cre- 
ated in  us,  and  born  with  us,  w^hich,  prior  to  all  voluntar}' 
acts,  constitutes  us  really  sinners  in  the  sight  of  God,  we 
return  from  this  digression,  and  proceed  to  trace  the  law  of 
development  yet  further,  as  it  operates  to  secure  the 
guilt  of  personal  sin,  as  soon  as  the  individuals  become 
moral  agents. 

With  instincts  operating,  sensations  experienced,  and  no- 
thing more  than  passions  or  feeling  developed,  tlie  infant 
has  not  yet  actually  become  a  moral  agent,  and,  consequent- 
ly, possesses  no  moral  character.  It  has  not  risen  above  the 
level  of  the  mere  animal.  Intellection  must  be  superadded, 
at  least  to  such  a  degree,  as  that  the  individual  shall  have 
knowledge  of  law,  before  that  it  can  become  a  subject  of  law. 
Man  differs  from  the  entire  animal  creation  beside,  in  that 
he  is  possessed  of  capacities,  which  are  designedly  fitted 
for  the  lofty  enjoyments  and  purposes  of  the   knowledge 


39S  'I'^^'F^  MORAL  CERTAINTY  CIIAP.    XXI. 

and  communion  of  God.  The  development  of  these  capa- 
cities, however,  is  effectuated  by  means  of  external  and  ma- 
terial objects,  and  it  is  not  until  the  child  has  been  so  far  ac- 
customed to  associations  of  thought,  clear  perceptions,  ac- 
curate observation,  careful  comparison  and  abstraction,  as  to 
be  able  to  form'an  idea  of  something,  not  perceptible  by  his 
senses,  and  to  employ  some  sensible  object  as  its  repre- 
sentative or  image,  that  it  can  have  the  idea  of  God.  This 
occurs,  at  a  m.uch  earlier  period  than  some  apprehend.  A 
child,  whose  sensations  have  been  vivid,  and  perceptions 
clear,  can  soon  form  the  idea  of  an  efficient  cause,  and  with 
this,  by  familiar  comparisons,  associate  the  ideas  of  various 
moral  qualities,  which,  together,  will  give  the  complex  no- 
tion of  God, 

We  are  not  concerned  to  trace,  in  the  regular  process  of 
intellectual  education,  the  development  of  the  different 
capacities,  w-hich  fit  man  for  such  knowledge,  to  which 
every  child  with  or  without  the  aid  of  designed  teaching 
by  instructors,  is  subjected.  They  are  only  some  general 
facts,  wiiich  are  pertinent.  No  one  can  have  failed  to  ob- 
serve, that  those  objects,  which  produce pleasureable  sen- 
sations, are  apt  to  engage  the  attentio7i  most,  and  secure 
the  most  accurate  perceptions,  and  that  in  proportion  to  the 
vivid  character  of  the  sensation,  will  be  the  discriminating 
character  of  the  perception.  In  like  nianner  such  sensa- 
tions, with  their  associated  thoughts,  will  be  most  frequent- 
ly recalled,  and  most  indelibly  recollected.  The  vivid 
character  of  the  sensation,  may,  indeed,  in  som.e  measure, 
depend  upon  the  susceptibilities  of  the  organs  of  sense. 
It  is  the  susceptibility  of  the  mind  as  to  pleasure  or  pain 
however,  wJiich  secures  the  interested  attention  requisite 
to  an  accurate  knowledge,  and  retentive  recollection  of  the 
object.  In  olher  Vvords,  just  in  proportion  as  feeling  is 
awakened,  or  cNcilcd;  will  be  the   degree  of  interested  at- 


CHAP.   XXI.  OF  HUMAN  DEPRAVITY.  39 f^ 

tention,  and  the  probability  of  the  objects  not  being  forgot- 
ten. And  what  is  true  of  objects  as  productive  of  thought, 
is  also  true  of  subjects,  or  of  those  ideas,  which  the  mind 
forms  or  arrives  at  for  |ts^lf,  by  its  comparisons  and  de- 
ductions. Such  is  the  law  of  our  nature,  and  we  cannot 
alter  it. 

Impressions  and  passions,  or  feelings,  rouse  to  ac-tion. 
But  there  is  given  to  th3  mind  of  man,  a  power  of  balan- 
cing, deliberating,  and  suspending  action,  till  a  full  and 
correct  judgment  is  formed.  That  judgment  must  always 
be,  according  to  the  character,  or  degree  of  correct  know- 
ledge acquired.  If  it  is  thought  that  an  object,  or  action 
will  be  promotive  of  our  interest,  or  happiness,  there  will 
be  a  strong  determining  influence  to  seek,  on»resolve  upon 
it.  And  as  it  is  a  law  of  our  nature,  tliat  we  act  according  to 
the  influence  of  prevalent  motive,  so  it  is  manifest,  that  if 
the  judgment  in  the  case,  should  not  be  the  result  of  suf- 
ficiently accurate,  and  extensive,  knowledge  of  the  cha- 
I'acter  of  the  object,  or  action,  or  of  their  tendency  to  bene- 
fit us,  so  as  to  counteract  the  influence  of  impressions  or 
feelings  inclining  to  it,  the  choice  or  purpose  and  conduct 
af  the  individual  will  err,  and  be  found  eventually  at  war 
with  his  real  interest. 

And  here  we  may  remark,  that  in  most  cases  of  practical 
bearing,  the  judgment  which  we  form  as  to  the  fitness  or 
unfitness  of  an  object  or  action  to  benefit  us,  is  the  result, 
not  of  mere  speculative  knowledge  or  intellectual  percep- 
tions, but  actual  experience.  The  child  may  be  told,  and 
it  may  even  be  demonstrated  to  him,  that  an  object  or  ac- 
tion will  prove  injurious;  but  no'.hing  that  he  can  licar,  and 
learn  in  this  way,  will  be  so  efficient  in  preventing  the 
choice  of  it,  as  the  actual  experience  of  its  injurious  ten- 
dency. The  object  may  be  very  attractive,  its  impressions 
very  pleasant,  and  its  vvliole  appearance  so  imposing,  as  to 
produce  the  conviction  of  its  being  calculated  tv  h:^ncfit.,  and 


400  'i'i^  MOUAL  CERTAINTY       CHAP.  xxr. 

that  in  so  strong  a  degree,  as  actually  to  prevent  that  close 
observation,  and  those  discriminatingperceptions,  which  are 
necessary  to  a  fuller  knowledge  of  it,  and  which,  if  had, 
would  counteract  its  illusions.  The  child  will  not  be  effect- 
ually prevented  from  catching  at  the  flame  of  the  candle, 
till  it  has  burned  its  little  hand.  The  knowledge  thus 
gained  by  experience,  will  exert  a  more  efficient  influence, 
than  all  it  had  acquired  from  the  frowns  and  prohibitions 
and  other  demonstrations  of  its  nurse. 

Now,  every  htrr-ian  being  is  brought  into  existence  un- 
der the  operation  of  these  and  similar  laws  of  his  very 
nature,  a'.'!  that  too,  under  circumstances  altogether  un- 
favourable to  the  acquisition  of  the  knowledge  necessary 
to  determine  j^lways  to  conduct  promotive  of  hisreal  benefit. 
Sensible  objects  first  appear,  and  caress  his  attention,  and 
attract  and  win  his  heart.  There  is  a  strong  bias  towards 
them  produced  by  the  pleasure  afforded,  and  the  indul- 
gence allowed,  before  that  intellect  has  been  sufficiently 
developed  to  discover  their  real  character,  and  their  bear- 
ing on  his  true  happiness.  There  is,  moreover,  a  particu- 
lar readiness  or  inclination  to  experiment  for  himself,  and 
to  learn  jyrcrc/icft//?/,  rather  than  to  take  the  word  of  one 
more  competent  to  judge. 

Thus  was  it  in  some  respect  with  our  first  parents  while 
innocent,  and  it  was  on  this  very  principle  of  their  nature, 
that  Satan  operated  successfully  to  secure  their  sin  and  ruin. 
The  influence  of  passion,  excited  by  the  view  of  the  fruit, 
and  conversation  with  the  tempter,  becoming  prevalent,  and 
not  Ijcing  counteracted  by  any  knowledge  of  evil  which 
our  first  mother  derived  from  the  law  or  prohibition 
of  God,  the  readiness  to  experiment  and  practically  to 
know  for  herself,  overpowered  her  faith  in  the  testimony 
of  God,  and  she  plucked  and  ate  the  forbidden  fruit.  It 
was  uiMnifc^ily,  in  her,  the  triumph  of  her  sensitive  over 
her  intellectual  iialure.     Ller  i^u'^sions  and  appetites  pre- 


CHAP.   XXI.  OF  HUMAN  DEPRAVITY^  40t 

vailed,  notwithstanding  she  was  in  possession  of  an  under- 
standing fully  developed,  and  furnished  with  demonstra- 
tive knowledge. 

Need  we  then  think  it  strange — Is  it  not  most  natural, 
that  her  offspring  should  successively  make  the  same  fatal 
error,  especially  when  they  are  placed  in  circumstances 
vastly  more  unpropitious  than  she  was,  having  in  fact  been 
brought  under  the  strong  influence  of  sensitive  indulgence, 
before  that  their  intellectual  powers  have  been  sufficiently 
developed,  to  discern  and  know  the  will,  or  law  of  God — 
which  declares  what  is  holy,  good,  and  true,  and  to  be  sought, 
and  what  is  evil,  and  ruinous,  and  to  be  avoided?  The 
mere  knowledge  of  God,  and  of  His  law,  intellectually  ac- 
quired, has  to  combat  with  the  strong  influence  of  passion, 
impelling,  oftimes,  to  what  is  prohibited,  so  that,  from  the 
very  first  moment  in  which  the  child  begins  to  act,  there 
takes  place  a  manifest  derangement  in  the  exercise  of  its 
moral  powers,  or  of  those  capacities  and  susceptibilities, 
which  fit  it  for  moral  action.  It  becomes  a  sinner,  there- 
fore, most  naturally: — nothing,  indeed,  can  be  more  natu- 
ral than  such  a  result,  considering  all  the  circumstances  un- 
der which  it  is  placed.  And  yet  there  is  no  absolute  neces- 
sity, arising  out  of  the  constitution  of  its  being,  or  from  the 
presence  of  some  latent,  intangible  cause,  or  foundation, 
wrought  into  tiie  very  structure  of  the  human  soul.  But, 
when  it  becomes  a  sinner;  or,  in  other  words,  when  it  first 
commits  sin,  it  does  it  most  voluntarily.  For  what  is  it  to 
act  voluntarily,  but  to  act  according  to  the  prevalent  mo- 
tive? The  man  naturally,  and  without  resistance,  yields  to 
the  motive,  which,  at  the  time,  seems  to  him  to  be  most  im- 
portant, and  to  have  the  most  direct  bearing  on  his  pleasure 
or  happiness.  In  so  far  as  he  has  power  to  weigh  and  bal-' 
anee  the  several  motives  for  or  against  an  action,  is  he 
actually  and  perfectly  free.    This  power,  however,  it  nrnst 

be  obviou?,  will  never  be  brought  into  (i\\l  e'nergv.  whoiflr 

51 


4G3.  THE  MOliAL  CERTAIXTY  CHAP.  XXI. 

the  passions  and  affections,  through  ignorance  and  inattention^, 
possess  such  a  flattering  and  engrossing  influence,  as  to  make 
a  trifling  and  sensual  gratification,  outweigh  an  eternal   in- 

■  heritance.  Yet  such  is  the  situation  in  which  man  is' placed, 
when  he  is  liist  called,  as  a  moral  and  accountable  creature 
to  act.  The  motives  drawn  from  sensible  objects,  have  air- 
ready  been  operative,  and  gratification  has  been  found  in 
the  indulgence  of  snnse.  The  affections  and  passions' 
have  been  developed,  and  already  excited,  and  put  into 
that  tendency  to  action,  which  we  may  commonly  call 
the  will.  The  knowledge  of  God,  and  of  His  law,  acquired 
in  the  development  of  further  and  intellectual  powers 
of  the  man,  present  other,  higher,  and  opposing  objects  of 

«  pursuit.     At  flrst,  they  are  but  partially  known,  and  under  • 
these   disadvantages,  the  moral  being  is  called  to  decide, 
whether  the  rational  mind  shall  rise,  and  push  its  conquests 
over  flesh  and  sense,  aspiring  after  the  joy  of  communion 
with  God;  or,  whether  animal  indulgence  and  passion,  shall 
detain  it  in  bondage.     Alas,  for  our  wretched,  dying  race, 
the  decision  never  fails  to  be  a  fatal  one!     One  generation^ 
passeth  awaj^,  and  another  cometh,  while  each  repeats  the. 
same  ruinous  experiment  of  rebellion  against  Godl. - 

And  all  this,  is  the  consequence  of  the  first  sin  of  our  guil-- 
ty  progenitors.  There  it  commenced,  and  the  defection 
has  been  propagated  through  all  generations.  If  it  be  inquir- 
ed, why  are  human  beings  placed  in  circumstances  so  unpro* 
pitious? — Why  are  they  left  thus  to  perish,  in  thick  and 
rapid  succession?~Our  only  reply  is,  that  God  saw  fit  to 
adopt,  as  the  rule  of  Ilis  providence,  the  law  of  develop- 
meat  and  mutual  dependence,  for  the  production  of  the  vast 
family  of  man.  This  lie  had,  unquestionably,  a  right  to  do;^ 
and  the  captious  inquirer  might,  with  the  very  same  propri- 
ety, ask,  why  the  same  law  extends  throughout  the  whole  an- 
imal and  vegetable  kingdoms.  The  Most  High  giveth  no 
account  of  His  proceedings.     It  h.ath  seemed  good  to  Him^. 


OHAP.   XXI.  OP  HUMAN  DEPRAVITY.  403 

thus  to  ordain  his  government  in  this  world;  and,  but  fur  the 
rebellion  of  our  first  parents,  the  very  same  law  of  the  divine 
agency,  would  have  been  as  effjcient  in  the  production  of 
holiness;  for  the  development  of  human  beings,  and  their 
powers,  would  have  been  conducted  under  circumstances  as 
adverse,  as  they  are  how  favorable  to  sin. 

That  rebellion  has  deranged  the  whole  issuesof  this  devel- 
oping process,  and  converted  our  first  parents,  who  were 
ordained  to  be  a  channel  of  life  and  purity,  into  that  of  death 
and  corruption  to  their  progeny.  Earth  had  been,  forever, 
a  vast  Aceldamer,  the  charnel  house  of  our  rebellious  race, 
where  nought  but  misery,  corruption,  and  death  had  been 
developed,  had  it  not  pleased  the  infmite  and  adorable  Crea- 
tor, to  provide  a  new  fountain  head  of  influences,  and  ordain 
the  Lord  Jesus  Christ  to  be  a  second  Adam,  that  as  all  united 
to  the  first  by  ordinary  generation,  become  partakers  of 
death,  so  all  united  to  Him  by  regeneration,  should  be  par- 
takers of  eternal  life. 

From  him,  the  process  of  development  commences  in  a 
new  series,  and  as  tlie  powers  of  the  renovated  man  are 
unfolded,  his  corrupt  exercises  cease,  and  the  individual  is 
recovered  from  the  influence  of  depravity,  there  is  no  estimate 
ins  the  loftv  attainments  in  holiness,  to  which  he  shall  rise. 
He  came,  not  only  that  we  might  have  life,  but  that  we 
might  have  it  more  abundantly.  The  life  that  was  to  flow 
originally  to  men,  was  to  pass  through  the  narrow  channel 
of  our  great  progenitor's  capacities,  but  now,  *^as  the  Fa- 
ther hath  life  in  Himself,  so  hath  he  given  to  the  Son,  to 
have  life  in  Himself,^  that  He  may  give  it  to  whomsoever 
he  will,  and  of  his  fulness  have  all  we  received,  and  grace 
for  grace. ^'^ 

If  God  sh^ll  see  fit  to  bring  the  infant  mind,  before  its 
powers  have  been  developed,  into  connection  with  the  bles- 

1.  John  V,  26.  2.  John  i,  l-4n 


4t4r  TftE  MORAL  CERTAINTY,  &c.  CHAP.    xxr. 

sed  Redeemer,  as  He  probably  does,  in  the  case  of 
those  that  die  in  infancy,  and  let  the  developing  process, 
be  in  the  high  and  holy  exercises  of  those  redeemed  by 
His  blood,  and  elicited  by  circumstances,  inconceivably 
propitious  to  happiness  and  holiness; — or,  if  he  brings  the 
rebel  mind,  already  arrayed  in  opposition  to  His  govern- 
ment, to  submit  to  His  sway,  and  believe  upon  His  Son,  and 
then  commence  its  renovated  life,  and  high  career  of  glory, 
to  Jesus  must  be  all  the  honor  and  all  the  praise  ascribed. 
Great  and  ineffable  will  His  glory  appear,  as  it  shall  be 
seen,  that  man  has  risen  from  a  state  of  mere  emptiness  and 
wants,  from  the  lowest  and  despicable  of  beginnings,  to 
such  a  degree  of  perfection,  that  there  shall  not  be  found  a 
creature  so  lofty,  as  to  excite  his  envy,  or  so  low  as  to  be 
treated  with  disdain; — and  that  thus,  upon  the  very  same 
principle,  which  the  first  rebel  perverted  to  misery,  cor- 
ruption and  death,  God  has  raised,  and  purified,  and  enlarg- 
ed the  capacities  of  poor,  degraded,  fallen  man,  to  the  high- 
est conceivable  and  possible  degree  of  holiness  and  bliss. 
Oh,  the  depths  of  the  wisdom  and  goodness  of  God!  How 
unsearchable  are  his  judgments,  and  his  ways  past  finding 


CHAPTER  XXir. 


THE  NECESSITY  AND  CAUSE  OF  REGEN- 
ERATION. 

The  necessity  of  a  change  of  heart  infemblc  from  the  fact  of  total  depra- 
vity— The  present  disqualification  of  the  impenitent  sinner  for  the  hap- 
piness  of  Heaven — A  comparison  of  Christ's  and  the  world's  philosophy 

on  this  subject — His  conversation  with  Nicodemus,  John  iii.  2 8 The 

evidence  which  substantiates  the  fact — The  special  and  direct  influence 
of  the  Spirit  its  only  satisfactory  cause — Some  attempts  to  refer  it  to 
natural  causes — Two  remarks  preliminary  to  an  examination  of  some  of 
them — 1.  Conversion  not  the  natural  effect  of  early  EDrcATro:!^ — 3, 
Nor  of  THE  DISCIPLINE  OF  ciHCUMSTAjiTCEs — 3.  Nor  of  the  power  of 
strong-  BELIEF  to  HEALizE  the  thing  believed — Two  remarks  as  to  all  the 

hypotheses,  which  admit  not  the  special  and  direct  agency  of  the  Spirit 

The  attempt  to  identify  Baptism  and  Regeneration. 

We  have  seen  that  the  moral  exercises  of  man  are  de- 
ranged; and  that  instead  of  the  capacities  of  his  nature,  his 
powers  of  mind  and  the  affections  and  passions  of  his  heart, 
being  carried  forth  in  harmonious  exercise  towards  God, 
as  the  supreme  good, — in  which  consists  his  spiritual  life, 
there  is  an  awful  disorder  prevailing,  in  which  the  world 
has  usurped  the  place  of  God;  and  while  it  attracts  and 
binds  the  thoughts  and  purposes  and  desires  of  the  soul,  to 
what  is  altogether  inappropriate,  excites  an  aversion  and 
hatred  to  the  former,  evincive  of  a  radical  derangement — 
a  total  depravity.  With  the  restoration  of  their  disorder- 
ed powers  and  affections  to  appropriate  and  harmonious 
action,  or  in  other  words,  their  being  actually  brought  in- 
to blissful  play  around  God  as  the  great  centre,  and  spring 
of  all  our  delights,  commences  spiritual  life. 

Whatever  objections,  therefore  may  have  been  urged 
against  tfie  necessity  of  a  change  of  heart;  from  the  alleg- 


406  THK  NECESSITY  AND  CAUSE  CHAP.    XXII. 

ed  virtue  of  man,  it  is  obvious,  that,  being  based  entirely 
on  false  grounds,  they  cannot  lie.  Assuredly  no  one  will 
pretend,  that,  take  man  as  we  find  him — the  subject  of  va- 
rious sinful  passions  and  emotions,  which  bind  him  down 
to  earth,  and  render  hirn  forgetful,  neglectful,  and  hateful, 
W'ith  respect  to  God, — he  is,  or  can  be  qualified  for  a  hap- 
py entrance  into  Heaven.  Remove  the  impenitent  sinner 
to  the  bright  scenes  of  bliss  and  glory,  that  fill  with 
transports  of  delight,  the  ^'spirits  of  just  men  made  per- 
fect," and  he  could  not  be  happy.  Hii3  heart  is  altogether 
enattuned  to  such  scenes.  No  chord  in  his  soul  vibrates  in 
unison  with  the  soft  melody  of  the  skies.  The  nearer  his 
approach  to  the  infinitely  Holy  and  righteous  One,  the  more 
intense  must  become  his  misery,  while  his  heart  retains 
its  enmity  against  Him.  We  need  not  conjure  out  of  the 
strong  metaphorical  language  of  scripture,  an  Hell  of  ma- 
terial flame  for  the  torturing  of  the  damned. 

Every  impenitent  sinner  carries  the  elements  of  Hell 
in  his  own  bosom,  and  all  that  is  wanting  to  the  perfection 
of  his  misery,  is  to  place  him  in  circumstiinces,  where  the 
various  passions  and  affections  now  elicited  by  prohibited 
objects,  and  modified  by  his  aversion  from  God,  shall  be 
^fully  developed.  If  the  dim  and  very  imperfect  view, 
which  the  sinner,  in  this  world,  has  of  the  character  of 
God,  oftimes  lashes  into  fearful  and  hellish  excitement, 
the  pride,  and  rage,  and  malice  of  his  soul,  and  throws 
liim  into  paroxysms  of  despair  and  anguish;  how  much 
more  intense  will  be  these  things,  when  the  scenes  of  earth 
shall  recede,  and  the  veil  which  now  covers  the  eternal 
world,  slinll  be  removed,  and  ha  shall  see,  as  in  full  blaze, 
the  grandeur  and  glory — the  brilliant  lustre  of  Jehovah? 
Oh  how  will  the  poor  soul  recoil,  and  prey  upon  itself, 
with  the  most  agonizing  rcfiections,  when  it  shall  be'brought 
to'see  aiul  know,  who  and  wliat  He  is,  against  whom.it 
rebelled,  how  holy,  and  just,  and  righteous,  and  true,  'aiid 
I.mi7ii"ila5."l-c  are  his  judgments] 


CHAP.   XXII.  OF  REGEXERATIOX.  4O7 

The  truth  i^,  eternal  punishment  arises  out  of  the  very 
canstitution  of  the  mind  itself.  While  under  the  influence* 
and  controling  power  of  its  selfishness  and  its  enmity 
against  God,  it  is  not,  it  cannot  be  at  ease  and  happj^. 
And  if  man,  when  the  veil  of  sense  is  thrown  around  him, — > 
as  it  is  here,  in  the  first  stage  of  his  existence, — to  blunt  his 
perceptions  of  the  vivid  and  appalling  glory  of  the  Divine 
Beingy — with  his  very  partial  and  imperfect  knowledge  of 
the  divine  character,  begins,  as  soon  as  he  is  capable  of  act- 
ing, to  sliew  his  aversion;  if,  when  he  is  placed  under  cir- 
cumstances' so  favourable  for  repressing  and  subjugating  his 
enmity  against  God,  it  promptly,  and  characteristically, 
and  efiiciently,  displays  itself,  can  we  anticipate  any  thing, 
else  in  relation  to  him,  than  that  unless  a  change  of  heart  takes 
place, — unless  he  here  actually  and  entirely  lays  aside  his 
enmity,  he  will  continue  through  all  eternity  to  hate  God, 
and  thus  torture  himself  as  he  shall  not  fall  to  make  clearer 
and  fuller  discoveries  of  the  absolute  and  entire  opposition 
of  the  divine  nature  to  him?  It  is  as  contrary  to  common 
sense,  and  sound  philosophy,,  as  It  is  to  the  sacred  Scrip- 
tures to  anticipate  future  happiness  for  man  without  ar 
change  of  heart.  The  dead  soul  must  spiritually  live,  be- 
fore there  can  be  either  securit}^  or  bliss. 

This  is  seen  and  felt  by  some,  who  look,  with  closer  ob- 
servation and  more  discerning  eye,  an  the  character  and  can- 
dition  of  man  by  nature,  than  tlie  sighing  sentimentalists,, 
who,  in  their  poetic  visions,  descry  in  him,  but  perfect 
purity,  or  at  least  perfectibility,  without  divine  influences. 
The  necessity  of  some  moral  transformation,,  or  renovation 
is  admitted,  butinstead  of  hearkening  to  the  unerring  word 
of  God,  which  reveals  the  great  Almighty  Agent — the 
Holy  Splilt  whose  life-giving  influence  alone  efiectuates  ity 
they  resort  to  the  theories  of  a  false  and  impertinent  phi- 
losophy, 0!'toa  miserable  and  degrading  superstition.  It  may- 
be well;  bcfoi'e  we  trace  lhc-'liifiu.ence  of- the  spirit,,  in  pro* 


408  THE  NECESSITY  AND  CAUSE  cHAP.  XXII- 

ducing  this  change  of  heart  in  man,  to  notice  some  of  the 
theories,  which  philosophy  and  superstition  have  embra- 
ced, in  order  to  account  for,  or  evade  the  force  of  scripture 
testimony,  as  to  the  reality  and  necessity  of  a  change  of 
heart. 

The  blessed  Redeemer  states,  in  the  most  unequivocal 
terms,  the  fact  of  a  moral  transformation  of  character  be- 
ing both  real  and  necessary,  in  order  to  enter  into  the 
kingdom  of  Heaven,  or  bring  us  under  the  gracious  gov= 
ernment  of  God;  and  that  this  transformation,  is  produced 
through  the  immediate  and  special  agency  of  the  Holy 
Spirit.  Under  whatever  aspect  it  is  contemplated,  wheth- 
er in  the  voluntary  exercises  of  the  living  soul,  in  the 
spiritual  graces  of  faith,  repentance,  love,  and  the  like  seve- 
rally, or  whether  in  the  relative  series  of  these  vital  ex- 
ercises, the  Spirit  of  God  is  proclaimed  to  be  its  author. 
Call  it  regeneration,  new  birth,  new  creature,  change  of 
lieari,  renovation,  or  by  whatever  expression  it  may  be 
designated,  still  the  agency  of  the  Spirit  of  God,  is  assigned 
as  its  great  and  appropriate,  its  direct  and  immediate  cause. 
The  fact  is  as  perfectly  ascertainable,  as  capable  of  being 
subjected  to  the  attention  and  apprehension  of  man,  as  the 
wind,  though  as  inscrutable  as  it  regards  the  modus  ope- 
randi. 

Such  is  the  philosphy  of  the  Saviour.  With  the  evi- 
dence of  the  fact,  He  requires  us  to  rest  satisfied,  provided 
it  is  sufficient,  even  though  we  may  not  be  able,  in  any 
metaphysical  analysis,  to  unfold  the  specific  nature  of  that 
agency,  by  which  the  Spirit  produces  those  remarkable 
transformations  of  character  which  commence  in  Regene- 
ration. In  this  respect  He  shews  the  superiority  of  his, 
to  the  systems  of  human  philosophy.  They  induce  a 
thousand  fruitless  speculations,  and  excite  such  ardour,  in 
quest  of  what  is  not  to  be  discovered,  as  oftimes  to  pro- 
duce disas-iro'is  effects.      Thev    lead   into  sneh    puiTif^rous 


CHAP.  xxir.  OF  ItEGEN-BRATION.  409 

doubts,  and  bewildering  perplexity,  so  torture  with  uncer- 
tainty and  conjecture,  and  superinduce  such  a  frightful 
gloom  on  the  mind  itself,  that  for  its  own  relief,  it  oft- 
times  gladly  seizes  some  fantastic  theory,  and  yields  to  its 
guidance  in  hope  of  escape, — as  the  lone  traveller,  led 
by  successive  shrubs  and  flowrets  into  the  forest's  depths, 
till  lost  in  tho  darkness  of  night  he  hopes  to  retrace  his 
steps  by  the  light  of  deceitful  fires,  that  dance  around  his 
path.  How  much  of  human  philosophy  consists  in  wild 
conjectures  about  things  which  cannot  be  discovered  I 
How  are  the  mind's  energies  and  the  precious  moments  of 
a  ileeting  life,  wasted  in  mere  bewildering  speculations! 

The  Saviour,  if  we  will  submit  to  his  philosophy^  sub- 
jects us  to  no  such  loss  of  time  or  efforts,  but  tells  us  at 
once,  thus  far  shall  thou  go,  but  no  further — here  let 
thy  proud  reasonings  be  stayed.  *^  Who  art  thou,  0 
vain  man,  that  repliest  against  God?"  The  conversation 
of  Christ  with  Nicodemus,  may  be  said  to  have  been  al- 
together of  a  philosophical  character.  The  topic  was  the 
very  theme  which  now  engages  our  attention,  the  great 
fact  of  the  regeneration  of  a  sinner,  one  of  those 
striking  phenomena,  which  the  gospel  reports,  and  which 
we  observe  occurring  in  the  moral  history  of  some  that 
hear  it.  Nicodemus  seems  to  have  been  of  an  inquisitive, 
and  reflecting  mind.  He  had  not  yielded  to  the  prejudi- 
ces of  his  sect  and  day,  against  Christ;  but,  having  collected 
a  number  of  facts  which  had  occurred  in  His  history,  and 
having  subjected  them,  and  the  evidence  which  substantiat- 
ed them,  to  the  strictest  investigation,  had  arrived  at  the 
conclusion,  that  Ho  was  ^^a  teacher  come  from  God.''  The 
works  performed  by  Him  he  saw  to  be  of  such  an  extraordi- 
nary character,  as  to  be  inexplicable  on  a^iy  of  the  knoion 
laws  of  nature,  or  on^any  other  supposition  than  that  of 
the  divine  presence  and  (Jb-«perat?ion  with  Him.  "  Rabbi? 
we  know  that  thau  tit  a  teacher  come  froih  God,  for  no 

k 


410  i'll'^  KECESSITY  A^D  CAUSE  CUAV.    XXII. 

one  can  do  these  miracles  that  thou  doest,  except  God  be 
with  Him.  "^ 

Impressed  with  this  very  rational  idea,  he  desired  some 
instru(^tion  from  Him.  The  blessed  Saviour  at  once  an- 
nounced the  fact  and^  necessity  of  rcgeneratloiu  ^^ Ex- 
cept a  man  be  born  again,  he  cannot  enter  into  the  king- 
dorti  of  God."  The  thing  was  altogether  incomprehensi- 
ble by  Nicodemus.  How  a  man  could  be  horn  again 
was  a  question,  which  neither  his  Pharisaism,  nor  his  phil- 
osophy could  answer.  The  Saviour,  to  relieve  his  mind 
from  fruitless  speculations,  assured  him  that  the  change  was 
indeed  a  real  one,  of  which  he  spake,  and  so  explained 
the  phraseology  he  had  employed,  as  to  shew  that  he  was 
making  use  of  a  metaphorical  expression,  and  should  be 
understood  as  designating  some  change  in  the  spiritual 
character  of  man  analogous  with  that:  (which  takes  place 
in  his  animal  functions )  at  birth.  "  Verily,  verily,  I  say 
unto  you,  except  a  man  be  born  of  water  and  of  the  Spirit, 
he  cannot  enter  into  the  kingdom  of  God.  That  which  is 
born  of  the  flesh  is  flesh,  and  that  which  is  born  of  the 
Spirit  is  spirit.  Marvel  not  that  I  said  unto  thee,  ye  must 
be  horn  again.'' 

The  wzoc^e  of  the  Spirit's  efficiency  in  regeneration  He 
states,  is  beyond  the  reach  of  inquiry.  It  is  like  every 
other  mode  of  divine  agency  altogether  inexplicable;  and 
therefore  not  a  legitiniate  subject  of  investigation.  The 
evidence  of  the  fact  was  sufficient.  That  was  the  w^ord  of 
Christ,  which  upon  Nicodemus'  own  principles,  and  by 
virtue  of  his  professed  conviction  that  He  was  a  teacher 
com,e  from,  God,  he  was  bound  to  believe.  At  the  same 
time  the  more  effectually,  and  speedily,  to  check  his  use- 
less curiosity,  and  induce  his  faith,  the  Saviour  remarked, 
that  in  requiring  him  to  believe  the  fact,   while  he  re- 

1 .  iTohH,  ili^S    S. 


VHAP.    XXII.  O'P  REGENERATION.  411 

ihained  Ignorant  of  Lhe  7node  in  which  the  Spirit,  to  whose 
p-sency  he  attributed  it,  accomplished  it,  he  required  no- 
thing more  than  what  he  willingly  conceded,  every  day, 
in  relation  to  objects  in  the  material  world.  He  never 
doubted  the  reality  of  the  wind  which  howled  around  his 
dwelling,  and  yet  w^ith  all  his  philosophy  he  could  not  in- 
vent a  satisfactory  theory  with  regard  to  its  origin.  *'  The 
wind,"  said  the  Saviour,  "bloweth  where  it  listeth,  and  thou 
hearest  the  sound  thereof,  but  canst  not  tell,  whence  it 
conieth,  or  whither  itgoeth;  so  is  every  one  tbat  is  born 
of  the  Spirit."  He  believed  in  its  existence,  because  of 
the  report  which  his  senses  made  to  him,  and  was  satisfied 
with  this  evidence,  though  ignorant  of  almost  every  thing 
else  in  relation  to  it.  Why  could  he  not  do  the  same 
with  regard  to  the  fad  of  regeneration?  H-e  had  the  tes- 
timony of  a  '^  teacher  come  from  God,'^  whose  testimony 
in  the  case  was,  undoubtedly,  as  sufficient  as  the  truth  of 
(.fod  itself,  to  secure  his  belief,  though  he  could  not  under- 
stand the  pi'ecisc  mode  hy  which  tli£  Spirit  produced  the 
change. 

The  gospel  is  thus  found  to  be  in  exact  accordance  with 
.sound  philosophy;  so  that,  whoever  refuses  to  believe  the 
Saviour's  doctrine  of  regeneration,  only  shov»'s  how  unphi- 
losophical  is  his  infidelity.  The  only  point  on  which  it 
can  be  lawful,  on  philosophical  principles,  to  hesitate,  is, 
the  evidence  of  the  fact.  We  are  not  to  be,  too  credulous, 
and  believe  every  thing  reported  to  us  for  fact.  We  owe  it 
to  our  rational  nature,  to  see  that  the  facts,  or  phenomena 
reported,  are  supported  with  sufficient  proof.  Eut,  b<iing 
once  satisfied  v/ith  that  proof,  any  difficulty^  in  solving 
these  facts,  or  phenomena,  can  never  authorize  us  lo  dis- 
believe their  reality.  Now,  the  evidence  adduc^  in  sup- 
port of  the  fact  of  regeneration,  is  that  of  testimony;  and 
in  the  case  of  the  individuals  renewed,  there  is  superadded 
t]\at  of^jpnseiousncss.or  expexienoe^,The9,um  of  tjhe  evidence 


41^  THt  NECESSITY  A^iD  CAUSE  oHAP.  XXfJ. 

on  the  subject,  amounts  to  this.— The  God  of  truth  declares, 
that  such  an  entire  and  radical  change  of  men's  disposi- 
tions and  habits, — such  a  thorough  transformation  of  their 
thoughts,  feelings,  purposes  and  conduct,  as  to  make  them 
exhibit  a  new  life,  (which  is  therefore,  very  appropriately 
termed  regeneration,  or  being  born  again,)  is  effected  by 
the  DIRECT  AND  SPECIAL  ageiiCTj  of  the  Spirit  of  God,  In- 
dividual sinners  add  their  testimony  to  that  of  God,  and 
declare,  ih^i  such  a  change  has  been  wrought  on  them,  and 
furnish,  in  their  sudden  conversion  and  subsequent  life, 
sufficient  proof  that  it  is  even  so. 

Itwillnotdoforan  objectortosay,"Ihaveneverexperienc- 
edsuchachange,and,Merr/ore, there  is  no  such  thing."  The 
conclusion  is  gratuitous.  Ten  thousand  well  attested  cases  of 
sudden  and  extraordinary  conversion  may  be  cited.  They 
crowd  upon  us  in  every  direction .  From  Saul  of  Tarsus,  down 
to  Newton  and  Scott,  of  modern  da3^s;  and  in  every  of  those 
numerous  revivals  of  religion,  whicli  bless  the  churches  in 
this  land,  wc  may  meet  authentic  instances  oi  sudden,  en- 
tire, and  THost  extraordinary  transformations  in  the  mo- 
ral character  of  individuals,  to  account  for  which,  no  cause 
50  satisfactor}''  can  be  assigned,  as  that  which  the  blessed  Sa- 
viour states,  viz: — the  efficacious  grace  and  influence  of  the 
Holy  Spirit.  The  fact,  that  some  such  changes  do  take 
place,  cannot  be  denied.  The  sceptic,  and  he  who  sneers 
,at  i'^iri'/t/a/ religion,  CieYoiio nii\  frames,  and  christian  ex- 
perience, cannot  resist  the  evidence  of  history,  and  the  force 
of  accumulating  testimony,  as  to  the  fact  of  some  change, 
"whatever  may  be  their  theories  to  account  for  it.  Among 
^he  most  ingenious  devices,  by  wiiich  to  resist  the  evidence 
of  fact,  in  favour  6f  the  Spirit's  special  and  direct  inflii- 
^nctfjistbat,  which,  li^'ing  clothed  itself  with  the  sem- 
blance of  ^ligion,  the  garh  of  sanctify,  and  possessing  a  be- 
lief in  the  sen^ol  infln<*^cp.  cf  I'^ip  Jy^iriL  a.nd  jr']\}}g  nr 


CHAP.   XXII.  OFREGKNERATION^  41  ^ 

Christianity,  undertakes  to  trace  the  fiame-s  and  feelings  of 
the  converted  sinner,  exclusively  to  some  natural  cause. 

The  whole  strain  and  spirit  of  the  Saviour's  conversa- 
tion, appear  sufficient  to  show  the  fallacy  of  such  a  proce- 
dure.    It  is  a  virtual  impeachment  of  his  truth  and   wis- 
dom, to  resort  to  any   other  supposition,  than  that  which 
He  has  stated  to  be  fact.     And  wlioever  professes  to  have 
extricated  the  fact  of  regeneration  from  all  mystery,  and 
to  make  the  thing  perfectly  plain,  does,  in  that  very  cir- 
cumstance, furnish  presumptive,  if  not  positive  proof,  that 
the  regeneration  which  he  inculcates,  is  essentially  differ- 
ent from  that  which  Christ   taught.     But,  lest    it  should 
be  said,  that  we  demand  too  unqualified  a  submission  to  the 
authority  of  the  Scriptures,  and  reject  the  lig.ht  which  men- 
tal science  furnishes,  it  may  not  be  improper  to  notice,  dis- 
tinctly, some  of  the  more  imposing  suppositions,  which  men 
of  ingenious  minds,  but  enemies    of  evangelical  religion, 
have  framed,  to  account  for  sudden  and  extraordinary  con- 
versions, and  for  the  whole  of  spiritual  experience,  withn 
out  admitting  the  direct  and  special  agency  of  the  divine 
Spirit.      Thej  will  all  be  found   inadequate.      Laid  in  the 
balance  of  the  Sanctuary,  they  shall  be  found  wanting.   But 
to  prevent  mistake,  it  is  necessary  to  make  one  or  two  pre- 
liminary observations. 

ThQ  first  is,  that,  howaver  we  may  be  able  to  trace  the 
workings  of  our  own  minds,  and  ascertain  the  operation  of 
certain  general  laws  of  thought  and  feeling,  in  cases  of  sud- 
den and  extraordinary  conversion,  we  must  bq  careful  how 
we  attribute  effects  of  a  singular  character,  to  causes,  con- 
tinually operating  without  sucTi  effects.  That  tVic  Spirit  of 
God  will  not  violate  any  established  law,  by  which  God 
governs  mind,  in  the  regeneration  of  the  sinner,  but  will' 
actually  make  it  subservient  to  his  own  design  and  agency, 
J?  f>?elv  acIrhltM^^An^  vet  it  will,  bv  no  mcp.ns  folfb^v, 


414  THE  NECESSITY  AND   CAUSE         CHA?.    XXII. 

that  there  is  not  a  special  and  peculiar  agency,  over  and 
above  that  which  is  implied  in  such  general  laws.  For,  if 
the  ao-eney  of  the  Spirit  is  only  and  entirely  through,  or  in 
the  operation  of  some  universal  and  established  law  of  hu- 
man thought,  then,  assuredly,  we  ought  to  expect,  that  the 
result  will  be  uniform.  Transformations  of  character, 
such  as  the  Bible  describes,  and  such  as  take  place  in  con- 
version, must,  in  this  case,  occur,  as  certmnly  as  these 
laws  exist  and  are  appealed  to,  or  brought  iftto  operation. 

In  i\\G  providential  government  of  God,  we  invariably 
expect  an  uniform  result  from  a  general  law.  Let  the 
sceptic  show  why  it  is,  that  the  transformations  of  charac- 
ter, of  which  we  speak,  are  so  rare,  if  they  are  to  be  refer- 
led  to  the  regular  operation  of  universal  and  established 
laws,  or  natural  causes.  He  is  bound  to  account  for  their 
comparatively  iinfrequent  occurrence.  For,  ei:h3r  these 
conversions  njust  result  from  general  laws,  or  particular 
accidental  combinations  of  circumstances,  if  the  special  and 
direct  agency  of  the  Spirit  is  denied.  If  the  former,  we 
demand  that  the  sceptic,  the  scoiSng  infidel,  the  hypocriti- 
cal formalist,  the  rational  divine,  (et  idonme gcnus^)  shew 
what  it  is,  that  so  prevents  the  operation  of  general  laws, 
as  tiiat  their  rppronrin^e  (effects  tjccome  as  rare  as  excep- 
tions. If  the  latter,  then  the  providence  of  God  must  be 
denied,  or  still  a  special,  divine  interference  in  arranging 
imd  combining  those  circumstances,  must  be  admitted,  so 
that  notiiing  is  gained  by  the  supposition;  for  tlicre  is  still 
:<ome  special  agency  of  God,  in  the  conversion  of  a  sinner. 

The  next  observation,  relates  to  the  character  of  the  facts, 
which  are  to  be  referred  to  the  special  and  efficacious  influ- 
ence uf  the  Holy  Spirit,  as  their  appropriate  cause.  They 
lire  such  as  the  following,  viz: — children  and  youth,  appa- 
rently free  from  crlino,  and  filled  witli  all  tlie  "-iddv  and 
jitit'ternjg  fancies  of  puerile  i;iiagi nations,  are  suddenly  op- 


CHAP.    XXII. 


OF   REGEXEilAi  ION.  4I0 


pressed  with  a  sense  of  their  own  total  depravity,  and  pre- 
sently are  brought  to  repent  of  their  sins,  and  to  exercise 
a  strong  and  affectionate  confidence   in   God,  through  the 
merits  of  Christ,  which  fills  them  with  peace  and  joy,  ami 
secures  a  walk  and  conversation,  according  to  godliness: — ■ 
persons,  of  adult  years,   who  had  lived  in  utter  ignorance 
and  thoughtlessness  about  divine  things,  are  suddenly  affect- 
ed  w^ith  the  same  characteristic  exercises,  producing  the 
same  results; — violent  opposers  and  persecutors  of  religion, 
through  the  same  inward  process  of  conviction  and   faith. 
arc  suddenly  transformed  into  its  most  zealous  friends  and 
advocates: — proud,   audacious,   and   blaspheming   infidels, 
cold  and  speculative  sceptics,  become  humble  and  devoted, 
believers: — moralists  and   religionists,  and  even  acknow- 
ledged .ministers  of  Christ,  externally  free  from  blame,  are 
awakened,    and   c(nfessing    that   they    had    been    deceiv- 
ing themselves,  with  outward   forms,  and  utterly  igaorant 
of  a  change  of  heart,  evince  a  deep  and   heart-felt  experi- 
ence of  the  truth:— and  all  professing  the  same  oppressive 
sense   of  personal   guilt,   a  pacifying   confidence  in   God, 
through  the  merits  of  the  blessed  Saviour,  and  the- deep 
feeling  of  repentance  for  their  sins,  and  that  too,  neither  in 
one  country,  nor  among  a  particular  people,  nor  in  a  pecu- 
liar   combination    of   circumstances,    but    throughout    the 
world,  under  a  ditferent  ministry,  and  missionaries  of  dif- 
ferent sects,  savages  of  our  forests,  Hottentots,  Caffres,  Hin- 
doos, natives  of  the  Sandwich  and  Society  Isles,  Green- 
landers,  Kamtschadales,  "all  speaking  the  wonderful  works 
of  God,"  and  telling  ^^vhat  He  has  done  for  (their)  souls. '^ 
Other  ckssifications  of  facts  might  be  made,   l)ut  these  arc; 
sufficient  for  our  purpose,  as  they  may  servo  to  assist  us.  iu 
tracing  the  particular  hypotheses,  by  which  the  infidel  for- 
malist in  religion,  attempts  to  waive.,  tlio  forco  of  tiie  'irjot 
they  furnish,  i:i  favour  of  the  Spirit;.-)  work. 


41(i  THE  NECEbSiTV  AND  CAUSE  cHAP.  XXII. 

1.  It  is  object'cd,  that  in  citing  the  conversion  of  children 
anti  others,  as  proof  of  the  Spirit's  -special  and  direct  agen- 
cy, we  attrihute  to  a  supernatural  influence.,  both  feelings 
and  conduct,  which  should,  more  appropriately,  be  regard- 
ed, as  THE  EFFECTS  OF  VERY  EARLY  EDUCATION.       A  Very 

ingenious  and  plausible  writer,  whose  object  was,  to  dis- 
prove that  there  was  any  regeneration,  "distinct  from  Bap- 
tism," and  to  show,  that  the  high  church  principles  and 
ultraism  of  the  established  Episcopacy  in  England,  were 
tliC  only  safe  interpreters  and  promoters  of  religion,  has  en- 
deavoured to  expose,  what  he  has  gratuitously  called,  "the 
evils  of  making  religion  consist  in  abstraction,  imaginations 
and  feelings,"  and  thinks  that  he  has  found,  in  the  mel- 
anclioly  and  occasional  hallucinations  of  Cowper's  mind,  an 
ample  warrant  for  his  liostiliiy  to  vital  religion,  and  his  most 
invidious  classifications.  "Tlje  Esscne  and  the  Evangel- 
ical," hesays,  ^^appeal  to  their  i;aiural  feelings  as  to  a  divine 
sanction,"  and  "concur  lii  diveiling  religion  from  influenc- 
ing men's  conduct,  in  the  business  of  life, by  supplying  their 
consciences  with  false,  or  exaggerated  principles  of  self-ap- 
probation and  acceptance  with  God."  Now  this  is  false, 
as  regards  the  matter  of  fact,  and  betrays,  altogether, 
unpardonable  ignorance  on  a  subject,  on  which  the  writer, 
and  those  that  retail  his  ingenious  trifling,  ought  to  be 
better  informed. 

The  Evangelical  does  not  appeal  to  his  natural  feelings, 
as  to  a  divine  sanctionyihou^h  he  does  regard  feeling^j  ap- 
propriately characterized  and  estimated,  by  the  infallible 
standard  of  Bible  truth,  to  be  an  essential niid indispensa- 
ble part  and  evidence  of  true  religion.  To  trace  the  in- 
fluence of  natural  feelings  and  susceptibilities,  which  the 
Spirit  employs  and  excites,  in  the  conversion  of  a  sinrter, 
©r,  to  uiscern  goitie  remote  analogies  between  them,  and 
cthsr  :ran5icrmati-n^  pf  character  which  t^ik'e  place,  and 


CHAP.   XXII.  Of'  REGENERATION.  4\i 

are,  confessedly,  not  religious,  are  not  sufficient  to  disprove 
the  /act  of  the  Spirit's  special  agency  in  producing  them, 
in  opposition  to  the  plain  and  solemn  declarations  of  the 
word  of  God. 

That  7'eUgions  education,  in  eliciting  and  directing  the 
natural  susceptibilities  of  a  child,  may  have  an  influence  in 
shaping  its  cliaracter  and  feelings,  we  freely  admit.  And 
so  important  is  that  influence,  as  we  believe,  that  no  chris- 
tian parent  can  neglect  the  religious  instruction  of  his  chil- 
dren, without  subjecting  himself  to  the  charge  of  worse 
than  murderous  barbarity,  towards  the  souls  of  his  offspring. 
But,  in  making  this  admission,  we  affirm,  that  whatever 
influence  it  has  in  the  permanent  formation  of  truly  chris- 
tian character,  is  owing  to  the  special  agency  of  the  divine 
Spirit,  and  not  to  any  general  law  of  nature,  by  which  that 
agency  is  universally  and  equally  diffiised.  For,  if  it  be  a 
general  influence,  according  to  a  fixed  and  undeviating  law 
of  nature,  on  the  result  of  an  appeal  to  it,  we  may  calcu- 
late with  the  utmost  certainty.  We  may,  undoubtedly, 
and  most  legitimately  expect,  that,  in  all  cases,  the  same 
appeals  will  secure  the  same  results.  This,  however,  is 
not  the  fact. 

But,  even  on  the  supposition  of  the  efficiency  of  a  re- 
ligious education,  should  we  admit  that  on  its  result  in  the 
conversion  of  children,  we  may  calculate  with  the  utmost 
certainty,  it  behooves  the  objector  to  shew,  whence  that 
efficiency  is  derived,  and  whether  it  is  not  wholly  from  the 
agency  of  the  gracious  Spirit  of  God.  The  truths  of  the 
Bible,  constitute  the  materiel  of  a  religious  education. 
But  these  truths  constitute  the  instrument  of  the  Spirit's 
agency.  It  is  ^*  by  the  word,"  we  are  begotten  to  a  lively 
hope,  and  it  is  'through  the  truth,'' the  Spirit  sanctifies. 
It  is,  therefore,  begging  the  question,  to  refer  the  conver- 
sion of  children  to  religious  edu(5^tion,  as  the  appropriate 

53 


4 IS  THE  NECESSITY  AND  CAUSE  CIIAP.     XXII. 

efficient  cause,  when  the  sacred  Scrlj^tures  so  explicitly 
declare,  that  the  truths  of  the  Bible  which  constitute  the 
materiel  of  a  religious  education,  are  rendered  efficient, 
ivholly  by  the  agency  of  the  Spirit;  the  very  thing  for 
which  we  plead. 

That,  in  itself  considered,  what  is  ordinarily  called  a  re- 
ligious education    is  inefficacious,  there  are  abundant  facts 
to  prove.      It, fails  under  the  very  same  circumstances  pre- 
cisely in  which  it  takes   place.      It  takes  effect  in  others, 
where  less  advantages  are  had  than  where  it  fails.      Of  the 
former  we  may  refer  to  an  Ishmael  in  the  family  of  Ab- 
raham, and  an  Absalom  in  that  of  David; — and  of  the  lat- 
ter, to  a  Samuel  among  the  sons  of  Eli,  and  a  Josiah  in  the 
wicked    house  of  Amon.      And  similar  instances  occur  in 
almost  every   direction.      How  many  pious  parents  have 
to    bemoan  the  froward,  ruinous  conduct  of  some  one  or 
more  of  their  children,  notwithstanding  all  their  care,  and 
all  the  impressions  of  an  early  religions  education!     And 
how  many  lovely   youth,  like  plants  of  paradise,  may  be 
seen  flourishing  and  yielding   the  fruits  of  holiness,  in  di- 
rect opposition  to  parental  influence  or  domestic  example  1 
It  is  a  miserable  begging  of  the  question — an  involuntary 
surrender  of  the    point  in  dispute,  to  talk  of  delicacy  of 
organization,  sensitiveness  of  mind,  pur  iency  of  imagi- 
natiotiy     precocHy    of   understanding,   irritability   of 
nerves,  constitutional  malady,  and  such  like   things,  as 
\is\x\^  peculiar  in  the  case  of  this,  and  the  other  child  re- 
newed by  the  blessed  Spirit,  and  urge  them  as  satisfactory 
solutions'  of  the  change.     Will  any  one,  can  any  one,  ma- 
king the  least  credible    or  decent   pretensions   to  a  belieC 
in  tliC  sacred  Scriptures,  undertake,  by  such  means,  to  ac- 
count for   the  powerful    and  revolutionizing    impressions 
which  religious  truth  Oitea  makes  on  the  heart  of  children, 
and  youth?     The  blessed  Saviour's  own  solution  of  it  is 
plain  9^d  sai:isfact©ry,  though  it  does  offend  the  pcide  of 


CHAP.   MXII.  OF  REGENERATION-.  .4I9 

such  as  disbelieve  the  special  agency  of  the  Divine  Spirit, 
in  the  work  of  conversion.  *'  I  thank  thee,  0  Father, 
Lord  of  Heaven  and  earth,  because  tliou  hast  hid  these 
things  from  the  wise  and  prudent,  and  liast  revealed  them 
unto  babes;  even  so  Father,  because  it  seemed  good  in 
thy  sight.  "^ 

And  if  the  vivid  imaginations,  and  warm  feelings,  and 
what  some  are  pleased  to  call  the  false  associations,  of 
childhood,  cannot  satisfactorily  account  for  the  conver- 
sion of  children,  much  less  will  a  sound  logician  be  sa- 
tisfied with  an  attempt  to  account  for  those  which  take 
place  in  more  advanced  life,  by  saying  that  they  are  hut 
the  revival  of  early  assoeiations^  which  had  long  faded 
from  the  mind,  and  "  which  disappear  from  the  memory  at 
one  period,  to  re-appear  at  another.'^ 

2.  To  resist  the  evidence  which  ihis  second  class  of  facts 
a'ffords,  in  favour  of  the  special  influence  of  the  Spirit  in 
the  conversion  of  tlie  sinner,  the  philosophic  formalist 
summons  to  his  aid,  **  the  discipline  of  circumstan- 
ces." It  is  sometimes  asserted,  that  there  is  a  wise  and 
salutary  provision,  in  the  established  system  of  Providence, 
for  correcting  any  preponderance  of  evil,  which  may  arise 
out  of  imperfections,  in  the  work  of  nature,  or  process  of 
education; — and  that  this  provision,  is  nothing  but  such  a 
general  disposition  of  the  course  of  human  events,  as-'to 
produce  an  experimental  conviction  of  the  ill  effects  on 
the  individual  himseh,  of  conduct  which  is  mischievous  to 
others."  To  this  is  attributed,  by  some,  the  sudden  con- 
versions whicli  take  place  in  men  of  dissipated  habils.  It 
is  somewhat  singular  however,  to  hear  a  strenuous  opponent 
of  human  depravity,  impeaching  the  perfection  of  nature's 
works.  Nature  and  e(5ucation  are  not  sufficient. — It  would' 
be  folly  to  expect  so  much  from  //ze^e  ^' architects  of  thB 

.>..Mat.x:,  25,  25.    . 


420  THE  NECESSITY  A>;D  CAUSE  CHAP.  XXll. 

mindy"  as  a  character  in  which  good  preponderates  over 
evil,  and  therefore  the  discipline  of  circumstances  must 
supply  the  defect! 

Now,  admitting,  for  the  sake  of  argument,  the  general 
position  above  noticed, — which  we  are  by  no  means  prepa- 
red to  do,  in  its  full  and  unqualified  extent — it  Is  a   ques- 
tion  of  some   moment,  and  one    which  our  antagonist  is 
bound  to  answer,  whence  does   the  discipline  of  circum-. 
stances  derive  its  efficiency?     That  the  Spirit  of  God  ope- 
rates on  the  human  mind,  in  accordance  with  the  natural 
exercise  of  its  faculties,  and  the  established  laws  of  human 
thought; — that  He  adopts  His   influence  to   the  outward 
circumstances  which,  in  the  providence  of  God,  are  com- 
bined, and  calculated  to  make  impressions  on  the  heart; — - 
that  the  whole  process  of  thought  and  feeling  which  goes 
on   in  the  mind  of  a    sinner  brought  from    darkness  into 
light,  may  be  shewn  to  be  consistent  with  all  the  laws  of 
association,  which  regulate   the  production   of  thought; — 
and  that  the  common    means  of  moral  improvement,  are 
rendered  efficient  without  that  kind  of  agency  which  may 
be  strictly  termed  miraculous,  may  be  freely  admitted.  But 
what   then?     Does  the  admission  of  these  things  necessa- 
rily impl}^,  that  the  efficiency  of  the  whole,  or  any  part 
of  them,  in  bringing  about  tiic  result,  the  conversion  of  the 
sinner,  is   not  to   be  referred    to  a  s])ecial  agency  of  the 
Spirit?     It  is  assuming  tlie  very  point  in  dispute,  to  talk 
confidently  of  the  discipline  of  circumstances  as  possessing 
an   efficient  power  in   changing  the   sinner's  heart  from  a 
preference   of  sin,  to    a  preference   of  holiness;  from   the 
love  of  the    world,  to  the    love  of  God.      Especially    so, 
when  the  instances,  in  which  the  salutary  and  saving  issue 
of  this  discipline,  are  comparatively  so  rare.    If  it  be  a  gen- 
eral law,  or  provision  of  providence  for  correcting  the  de- 
fects of  nature  and  education,  why  are  the  effects  so  special 
a«d"singular?     W*:  are  in  np  wise  concerned  to   answer 


CHAP.  XXTT.  OFREGENEUATIOX.  421 

this.     Let   hlin   that   objects  to  the  agency  of  the  blessed 
Spirit  do  it,  and  do  it  satisfactorily,  if  he  can. 

So  far  from  this  sort  of  moral  discipline,  being  in  Itself 
efTectual  to  secure  the  sinner's  conversion,  it  derives  its 
whole  virtue,  from  the  co-operating  and  saving  grace  of 
the  Divine  Spirit.  The  objector  is  constrained  to  admit, 
that  there  are  different  results  flowing  from  the  very  same 
cause,  for  the  diversity  of  which,  by  the  way,  he  is  bound 
to  account.  To  say,  that  this  discipline  corrects,  in 
some,  only  the  offensive  display  of  vice,  leaving  the  prin- 
ciples unchanged,— that  in  others  it  o^radually  improves 
the  heart,  as  well  as  the  conduct,— that  in  a  few,  it  pro- 
duces an  entire  and  sudden  moral  change,  is  saying  just 
nothing  at  all  to  the  purpose.  Whence  this  diversity? 
General  laws  have  uniform  results.  And  to  refer  us  to 
differences  in  dejrree,  or  peculiarity  in  the  combination  of 
circumstances  in   special   cases,    is  a  mere  begging  of  the 

question. 

We  deny  the  objector's  assertion,  however,  in  the  broad- 
est and  most  unqualified  manner,  and  appeal  to  endless 
facts,  in  support  of  the  negation.  Hundreds  and  thousands 
perish,  and  d^re  goaded  to  destruction,  by  this  very  disci-- 
pline  of  circumstances.  In  itself  considered,  there  is  no^ 
thing  saving  or  salutary  in  it.  It  only  serves  to  enrage 
and  exasperate,  in  a  multitude  of  cases.  ^*Why  should  ye 
be  stricken  any  more?"  said  the  prophet,  to  rebellious  but 
afflicted  Israel,  *'ye  will  revolt  more  and  more:"^  Nay,  if 
there  is  efficiency  in  such  discipline,  we  must  look  to  Hell 
for  the  most  remarkable  conversions— for  there  the  sinner 
will  know  vastly  more  of  the  ill  effects,  on  himself,  of  his 
conduct,  which  is  mischievous  to  others,  than  is  or  can  be 
known  in  this  world.  But  if  ajjliciive  circumstances  hav« 
no  saving  virtue,  it  is  altogether  absurd  to    allege,    as  is 

j.asiii.  1,  57- 


422  '^ilE  NECESSSITV  AND  CAUSE         chAP.  XXIT. 

sometimes  done,  that  where  the  henrt  is  debarred  from 
worldly  objects,  the  mind  necessarily  aspires  after  the  bliss 
of  communion  with  God,  and  exhausts  its  wasted  energies 
in  the  deep  love  and  ardent  aspirations  of  a  mystic  Thco- 
pathy. 

3.  But  the  philosophic  formalist  is  at  no  loss  for  causes 
to  account  for  conversions.  If  either  of  the  former  will 
not  suffice,  w^e  shall  be  referred  to  "the  power  of  strois^g 

BELIEF,  TO   REALIZE   THE  THING  BELIEVED;"  as  thoUgh  the 

mere  influence  of  natural  faith,  was  adequate  to  solve  all 
their  phenomena.  The  reference,  however,  is  most  un- 
fortunate. For,  whatever  invigorating  influence  there  may 
be  in  that  faith,  which  saves  the  soul,  the  Scriptures  teach 
us,  that  it  is  itself  the  result  of  the  Spirit's  special  agency. 
That  there  h,  an  ener^j^,  inspired  by  strong  desire  and  con- 
fident expectation,  which,  in  its  appropriate  displays  and 
e'lforts,  has  a  natural  tendency  to  secure  the  good  contem- 
plated, we  shall  not  deny;  as  likewise  the  converse,  that 
despondence  and  fear  induce  that  degree  of  mental  imbecil- 
ity, which  either  disqualifles  for,  or  prevents  the  requisite 
energy. 

The  wisdom  of  God,  who  adapts  His  agency  to  the  prin- 
ciples of  our  nature,  is  very  apparent,  in  His  having  se- 
Ix^cted  faitJi,  as  the  grand  means  of  bringing  us  to  a  parti- 
cipation of  all  the  blessings  of  salvation.  We  may  trace 
its  influence,  throughout,  from  the  incipient  step  for  the 
conversion  of  the  sinner,  to  the  last  breathings  of  ardent 
love  and  desire,  at  the  moment  of  triumph  in  death,  which 
is  to  be  succeeded  by  the  bright  visions  of  eternity.  It  is 
faith,  or  a  ])clief  of  the  testimony  of  God,  as  He  proclaims 
his  law,  which  overwhelms  tlie  conscience  with  convic- 
tions. It  is  faith  in  His  testimony,  as  He  proclaims  the 
gospel  of  His  grace,  that  fills  the  soul  with  peace  and  joy. 
Jt  is  faith  in  God,   through   our  Lord  Jesys    Christ,  as  '^a 


CHAP.     XXir,  <^1'   REGENERAFiOX.  42.1 

present  help  in  every  time   of  trouble,"  that  give&-us  the 
victory  over  the  world   and   our  corruptions.      It  is  faith, 
which  brings  the  bright  visions  of  futurity,  the  glorying  re- 
alities of  the  eternal  workl,  in  rich  and  vivid  display,  be- 
fore the  dying  saint,  and  enables  hina,  in  the   hour  of  his 
sorest  conflict,  to  come  off  more  than   conqueror,  through 
Him  th-^t  hath  loved  him,  and  hath  given  Himself  for  him. 
But,  in  so  saying,  who  will  undertake  to  say,  that  we  at- 
tribute to    natural  faith,  such  a   potency?     By  natural 
faith,   we   mean  that  whii?h  goes  current  among  men  for 
faith,  but  which  is  nothing  more,  in  most  cases,  than  a  strong, 
and  vivid  and  ^ihsoi'h'm^  impression,  not  the  intelligent  and, 
interested  evidence,  wiiich  is  given  to  the   testimony  of 
another.     The  faith  of  which  we  speak,  is  not  natural,  for 
it  is  found,  comparatively,  in  very  few.     The  sacred  Scrip- 
tures declare  it  to  be  "the  gift  of  God."^    Its  whole  energ\r 
and  influence,  so  far  as  it  has  any  effect  in  pacifying  th& 
mmd,  quelling  the  passionsj    satisfying  the  desires,    and. 
transforming  the  conduct  is  referred  ta  the  influence  of  "the 
Author  and  Finisher  of  our  faith,"^  aixl  *^vho  fulfils  all  the 
good  pleasure  of  His  goodness,  and  the  v/ork  of  faith  with- 
power. "^  Paul  prayed  for  the  Ephesian  converts,  that  God 
would  ''grant  (them)  according  to  the  riches  of  his  glory,, 
to  be  strengthened  with  might  by  his  Spirit,  in  the  inner 
man."'*    He  lifted  up  his  heart  in  praise  and  thanksgiving., 
to  God,  for  ''the  power  that  worketh  in  us."^    And  he  urg- 
ed believers  to  '-be  strong  in  the  Lord,^  and  in  the  power  of 
his  might. "^     How  do  such  expressions  comport  with  the 
idea  of  the  energy  of  a  mere  impression?    Does  not  the  apos- 
duactiMlly  deceive  qs,  or  speaknonsense,  if  this  be  all  the  en- 
ergy of  a  believer,  when  he  tells  us  that  we  "are  kept  by 

1.  Eph.  li,  8.  2.  Heb  xii,  2. 

3.  2  Thess.  i.  11.  4.  Ep^i'.  ?ii,  16,  and  Col.  i,  U- 

jr  EplK  lii,  20.  6.  Ep!>r  vi,  t(7" 


424  '1"^*^  NECESSITY  AND  CAUSE  CHAP.    XXII. 

the  power  of  Gud^  through  faith  unto  sah^ation?"^  Is  there 
not  an  evident  distinction,  between  faith  in  the  mind  of  the 
believer,  and  a  divine  energy  tln'ough  that  faith?  The  truth 
is,  this  objection,  like  the  last,  falls  at  the  first  touch.  It 
is  again  begging  tlic  question;  for  all  the  transforming  pow- 
er of  faith,  which,  it  is  alledged,  is  sufficient,  in  itself,  to 
account  for  conversion,  is,  according  to  the  sacred  Scrip- 
tures, derived  from  the  special  and  direct  agency  of  the 
Srnrit — the  thing  which  he  denies.  "Not  by  works  of 
]'ighteousiiess,  which  we  have  d'ne,  but  according  to  His 
■mercy ^  He  saved  us,  by  the  washing  of  regeneration,  and 
renewing  of  the  Holy  Ghost,  which  He  shed  on  us  abun- 
dantly, through  Jesus  Christ,  our  Saviour. ''^.- 

It  is  unnecessary  to  examine,  in  detail,  the  many  other 
methods,  by  which  men,  professing  to  believe  the  Scrip- 
tures, have  endeavoured  to  account  for  a  change  of  heart, 
and  deny  the  interesting  and  solemn  truth,  of  the  Spirit's 
special  agency  in  the  work  of  conversion,  such  as  the  vehe- 
rnence  of  oratory,  the  contagion  of  sympathy,  the  stupen- 
dous effects  of  an  imagination,  roused  into  action  for  the 
first  tims,  and  such  like.  We  are  willing  to  admit,  that 
these  things  have  their  influence,  in  many  cases,  and  that 
a  variety  of  spurious  conversions  are  effected  by  these 
means.  But,  as  is  the  cause,  such  is  the  effect.  They  are 
ail  fleeting,  momentary,  evanescent. 

These  are  not  the  facts  on  which  our  reasoning  is  based. 
Our  reference  has  been,  and  is,  to  those  conversions  which 
are  permmicnt,  and  which  declare  the  adoption  of  new 
principles  of  action,  and  demonstrate  themselves  in  an  uni- 
fqrm  life  of  holy  obedience.  However  such  conversions 
may  be  diversified,  in  respect  of  extraneous  circumstances, 
the  Scriptures  assign  them  all  to  one  cause.  "Which  were 
boni  not  of   blood  nor  of  the  will  of  the  Aesh,  nor   oi 

1.  1  >et.  \,  5.      *  2c  Tit  ill  3,  6. 


CHAP.  XXII.  OF  REGENERATION.  425 

man,  but  of  God."^  The  infidel  formalist,  for  such  we  must 
call  him  who  denies  the  Spirit's  agency,  refers  them  to  an 
endless  variety  of  causes,  operating  conjointly  or  separate- 
Iv,  as  the  case  ma}^  he.  Nor  does  he  distinguish  between 
the  true  and  the  false;  assuming,  in  his  reasonings,  those 
spurious  transformations,  which  we  reject  as  decidedly  and 
as  utterly  as  he  docs,  and  misrepresenting  the  argument  on 
this  subject,  as  though  we  plead,  indiscriminately,  for  all 
that  bears  the  name  of  conversion.  The  fallacy  of  some 
liypoLlieses  has  been  exposed.  The  residue  possess  the 
same  character. 

There  is  but  one  other,  deserving  of  attention,  and  that 
is,  the  attempt  of  certain  divines,  to  identify  baptism  and  re- 
generation. But  before  adverting,  particularly,  to  this 
bold  attack  upon  the  very  vitals  of  our  holy  religion,  we 
have  one  or  two  general  remarks  to  make,  in  reference  to 
the  w*hole  tribe  of  infidel  hypotheses,  to  account  for  human 
conversions,  where  the  special  and  immediate  agency  of 
the  divine  Spirit,  is  not  admitted. 

1.  They  are  all  based  on  false  assumptions, — such  as  the 
following,  tliat  the  Spirit's  influence  is  equably  diffused — 
that  it  is  universal  and  adequate  witimutany  increase  or 
variation  in  special  cases,  to  the  production  of  faith  and 
love,  and  other  graces — and  that  it  is  impossible  to  distin- 
guish between  that  love  of  God,  of  virtue,  and  of  man, 
which  proceeds  from  mere  human  principles  and  motives, 
and  that  which  flows  from  the  influence  of  the  Divine 
Spirit.  These  will  not  be  conceded,  and  the  man  who 
opposes  the  special  and  efficacious  grace  of  the  Spirit,  in 
conversion,  must  establish  them  before  we  can  at  all  agree 
to  listen  to  the  suppositions  tliat  grow  out  of  them. 

2.  Another  remark  is,  that  they  violate  two  of  the  fun- 
damental principles  of  all  sound  philosophy,  viz: — that  no 

1.  Johr,  i,  IZ, 

54 


4^>G  '^^^^^  KECESSITY  AND    CAUSE         CHAP.    XXII. 

more  causes  are  to  be  admitted^  than  are  real  and  sufficient 
to  account  for  the  phenomena,  and  that  effects  of  the  same 
kind  are  to  be  referred  to  the  same  cause.   The  special  and 
efficacious  grace  of  the  Spirit  is  assigned  by  the  testimony 
of  God,  as  the    cause  of   conversion,  and    it  is   sufficient. 
Admitting  the  authority  of  the  Scriptures,  as  they  do  with 
^Yhom  our  argument  is  concerned,  it  is  unphilosophical  to 
seek  for  another.      And,  what  is  worthy  of  the    strictest 
attention,  every  truly  converted  person,  whoever  and  wher- 
ever  he   may    be,    whether  horn   and    brought   up    ip  the 
church  of  God,  or  sprung  from  Hottentots  orrlindoos,  or 
sava<^"es,    evinces  the  same    effects.      He  is  humbled  and 
mourns  deeply  and  bitterly,  on  account  of  his  sins — sub- 
mits to  the  sovereign   authority  of   God,  his  creator,  and 
feels  that  it  would  be   just  in  Him  to  punish  him  eternal- 
ly for  his   sins, — he  sues   to  Him   for    mercy, — he  trusts 
in  Him  through  .tl:e    merits  of   a  cruciiied    Redeemer  for 
pardon  and  acceptance, — he  experiences  an    inward  peace 
and  jo}'-,  and  he   cherishes  a    firm  unconquerable    hatred 
of  sin  and  love  to  God  and  holiness;  and  he  perseveres  in 
a  life  of  holy  obedience.      These  effects  you  ilnd  wherever 
true  converts  arc  found,  whether  among    the    learned,  or 
unlearned,  the  noble,  or  ignoble,  the  civilized,  or  the  sav- 
ao-e.      Thev  are   effects  of  the  same    kind,  and  which  the 
word  of  God,  as  philosophically,  as  unequivocally,  attrib- 
utes to  tlie   Spirit's  special  influence.     It  is  unphilosophi- 
cal therefore,  to  attribute  them  to  any  other. 

Notliing  can  be  more  utterly  ridiculous  and  absurd,  than 
the  endless  self-contradictory,  and  unintelligible  suppo- 
sitions, which  captiom  formalists  have  framed  to  account 
for  what  arc  called  extraordinary  conversions.  We  ob- 
ject not  to  any  careful  and  minute  investigation  of  the 
mental  acts,  and  whole  process  of  thought  and  feeling, 
leading  to,  and  issuing  in  conversion.  These  things  are 
legitimate  subjects  qf  investigation,  and  no  one  can  judge. 


CHAF.     xxri.  ^^'  REGZNF.RATION.  427 

inteiligsntly  and  eorrectly  of  his  own  change  of  heart,  who 
does  not  inspect  and  examine  theiri.  But  we  do  ohject, 
to  that  rash,  and  infidel  pride,  vvhlch  prompts  many,  be- 
cause of  the  perfect  adaptation  of  the  meaiiS  which  the 
Spirit  employs  to  the  end  which  is  designed,  to  deny  His 
immediate  agency  altogether,  or  to  assimilate  it  to  some 
general  law  by  which  God  governs  the  human  mind.  If 
the  sacred  Scriptures,  have  described  certain  acts  and  ex- 
ercises of  the  mind  and  heart  of  man,  as  effacfs  of  the 
Spirit\s  a^oicT/,  and  we  give  credit  to  their  authority,  the 
voluntariness  of  those  acts,  of  which  v/e  may  be  conscious, 
or  the  ease  with  which  we  ma}'  trace  the  operation  of  the 
general  laws  of  thought  throughout  the  whole,  are,  by  no 
means  a  sufficient  warra'nt  to  set  aside  the  declarations  of 
the  word  of  God,  in  this  matter  as  nugatory,  and  refuse  to 
admit  the  direct  agency  of  tlie  blessed  Spirit.  For  after 
all,  let  men  trace  the  laws  of  thought  as  distinctly  as  they 
may  thoughout  the  whole  process  of  conversion,  tlie  effect 
in  the  entire  chancre  of  a  man's  thou;j;hts  and  feelino;s,  de- 
sires,  purposes,  conduct  and  habit,  is  singular,  proving 
some  special  cause  in  the  individual  cases,  giving  direc- 
tion and  efficiency  to  all  the  rest. 

As  to  the  supposition,  that  Baptism  and  Regeneration 
are  identical,  we  have  but  little  to  remark.  The  error  as 
sanctioned  by  the  phraseology  in  the  book  of  Common  Praver 
of  the  Episcopal  Cluirch  in  these  United  States,  and  adopt- 
ed by  some  of  its  members,  who  claim  for  its  ordinances 
exclusive  apostolical  validity',  is  the  chief  thing  that  gives 
it  any  importance.  It  may  indeed  suit  those  who  attach 
so  much  importance  to  Baptism,  and  help  to  invest  the 
rite  with  a  deeper  and  superstitious  sacredness  as  perform-  . 
ed  by  those  who  have  been  Episcopally  ordained;  but  the 
common  sense  of  mankind  is  not  so  easily  to  be  imposed 
upon.  But  iii\Y  wlio  read  their  Bibles,  and  take  the  liber- 
ty of  thinking  for  themselves,  without    deferring  to  that 


42S  '^HE  NECESSITY  AND  CAUSE  niAP.   XXII. 

mystical  being,  "  the  church/^  who  thinks,  and  says,  and 
ordains  thus  and  thus,  will  ever  be  in  danger  of  mistaking 
Baptism  for  Regeneration,  or  of  identifying  them. 

To  tell  us  of  what  the  church  thought,  and  how  the 
baptized  persons  were  called  renewed,  and  how  in  the  pri- 
mitive ages  of  Christianity,  Baptism  and  Regeneration 
were  supposed  to  be  identical,  is  nothing  to  the  purpose. 
We  hold,  as  of  very  little  value,  any  and  every  decision  or 
authority  on  this  subject,  but  the  sacred  Scriptures.  It  evin- 
ces a  servility  tliat  we  do  utterly  disdain,  to  cite  the  opinion 
of  this  and  the  other  bishop,  and  father,  or  council,  or  doc- 
tor, or  divine.  To  the  law  and  to  the  testimony.  What 
^ay  the  Scriptures  of  truth?  So  far  from  their  identifying 
these  things,  they  are  careful  to  let  us  know  that  the}^  are 
perfectly  distinct.  For  in  Christ  Jesus,  neither  circum- 
cision, nor  uncircumcision  availeth  any  thing  but  a  new 
creature.  *^  If  any  man  he  in  Christ,  he  is  a  new  creat- 
ure.^^  *' We  arehis  workmanship  created  anew  in  Christ 
Jesus  unto  good  works."  Believers  are  said  to  be  '^re- 
newed in  the  spirit  of  their  minds."  How  an}^  man  with 
such,  and  many  other  passages  of  like  import,  staring  him 
in  the  face,  can  undertake  to  say  that  Regeneration  in  the 
Scriptures,  denotes  merely  a  change  of  stale  and  not  a 
change  of  affections,  is  to  us  truly  astonishing. 

What  if  the  baptized  were  called  renewed,  does  it  follow 
that  Baptism  and  Regeneration  are  the  saine?  Where  a 
church  is  so  careful  and  pure  in  the  administration  of  the  or- 
dinances of  Christ's  house,  as  to  admit  none  to  Baptism, 
but  such  as  give  satisfactory  evidences  of  a  change  of  heart 
or  of  being  born  again,  then  we  see  plainly  how  the  terms 
might  become  correlate.  But  for  any  one .  gravel}'-  to 
argue  on  such  grounds  as  to  the  identity  of  Baptism 
and  Regeneration,  is  really  evincive  of  something  by  no 
means  creditable,  either  to  his  head  or  heart.  If  any  choose 
to.  apply  the  term-  Regeneration  to  Baptism,  and  renewed 


CHAP.   XXII.  <>^^  REGENERATION.  4.>9 

to  baptised  persons,  let  them  produce  their  authority  for 
it  from  the  sacred  Scriptures,  and  shew  that  such  an  ap- 
plication of  them  is  sanctioned  by  Christ,  and  the  Apostles. 
But  do  not  lot  them  attempt  to  justify  such  perver- 
sion of  scriptural  language,  by  citing  the  opinions,  and 
writings  of  any  uninspired  men,  or  ir.trenching  themselves 
behind  the  customs  and  usages  of  uninspired  speech  in  any 
age  of  the  world. 

There  is  nothing  more  deluding  and  dangerous,  than  to 
use  the  language  of  Scripture,  as  expressive  of  ideas,  diifer- 
ent  from  those  of  the  inspired  writers,  who  first  employed 
it.      Nothing  can  justify  such  a  thing.      It  is,  in  this  case, 
a  wresting  of  words,  and  perverting  of  the  truth,  to  the  ruin 
of  souls;  and  they  that  will  be  guilty  of  such  an  attempt,  to 
get  rid  of  a  vital  and  essential   doctrine  of  Christianity,  as 
to  apply   the  terms  of  Scripture,  which   denote  a  change 
of  heart,  so  indispensably  necessary  to  salvation,  to  a  mere 
formal  rite  or  ordinance,  can  no  longer  be  regarded  in  any 
other  light,  than  as  false  and  dangerous  guides.     We  know 
v/hat  some  have  done,   and  how  they  liave  actually  evisce- 
rated the  lively  oracles  of  God,  of  all  their  distinctive  and 
living  truth,  of  every  thing  that  can   give  consolation  to  a 
troubled  conscience,  while,  nevertheless,  the  language  isre^ 
tained.      * 'The  letter  killeth,   but  the  Spirit  giveth  life;" 
and  whether  it  be  the  essential  fact,  of  an  atoning  sacrifice 
offered  by  the  eternal  Son  of  God,  or  of  the  vital  influence 
of  the  Holy  Spirit,  in  changing  the  sinner's  heart,  we  can 
discern  but  little  difference.      It  is  but  a  frigid,  killing  sys- 
tem of  religion,  where  either  does  not  hold  a  conspicuous 
-    place.     The  wretched  mind  of  man,  is  in  most  disordered 
action;  drawn  away,  by  earth,  from  God,  the  source  and  cen- 
tre of  its  bliss,  and  held,  in  sad,  corrupting  subjection,  by  its 
selfishness.      Thers  is  need  for  an   influence  from  God,  a 
_t)eam  from  the  fountain  of  light, to  restore  the  miserable  and 
degraded  being,  that  has  resigned  himself  to  the  dominion 


4 so  'I'f^''^  NECESSITY'  AND  CAUSE,  &c.  cHAP.   XXII. 

of  iiis  lusts.  Blessed  be  God,  that  the  instances  are  not 
rare,  in  which  He  ''who  hath  shined  out  of  darkness  into 
light,  shines  into  the  lieart,  to  give  us  the  light  of  the  know- 
ledge of  the  glory  of  God,  in  the  face  of  Jesus  Christ.'^ 
There  is  no  hypothesis  of  infidelity,  no  resort  of  formality, 
no  refuge  of  lies  whatever,  that  can  resist  the  evidence  of 
facts  occurring,  so  plainly  and  so  satisfactorily  solved  in 
the  sacred  Scriptures,  by  referring  us,  for  their  cause,  to 
the  special  agency  of  the  Spirit  of  God. 


CHAPTER  XXIIL 


THE  REALITY  OF  THE  SPIRITS  SFECIAti 
AGENCY. 

T;i2  doctrine  of  the  special  ag'cncy  of  the  Spirit  in  the  conversion  of  the 
sinner  not  a  mere  hypothesis — The  history  ofthe  church,  furnishes  proof 
ox  ^  special  care  incl'^cating  a  special  agency  on  the  part  of  God — The 
same  thing'  inferred  from  the  numerous  promises  relating- to  its  growth 
aiid  prosperity — Objected  that  these  thing's  are  true  only  of  the  church, 
as  a  collective  body — Proofs  to  the  contrary — The  effects  of  the  special 
ag-ency  ofthe  Spirit,  capable  of  being  traced  though  human  conscious- 
ness, and  consciousness  conjointly  with  the  testimony  of  the  Scriptures, 
furnishing  evidence  of  the  reality  ofthe  Spirit's  special  agency. 

We  have  assumed  as  true,  in  the  remarks  already- 
made,  the  special  agency  of  the  Spirit,  in  the  work 
of  conversion,  and  shewn,  that  it  alone  is  a  cause  adequate 
to  account  for  the  effects  contemplated.  Before  wc  at- 
tempt to  trace  that  agency,  in  its  immediate  influence  on 
the  mind  and  heart  of  man,  it  may  perhaps  be  proper  to 
adduce  some  proof  of  its  reality  in  addition  to  wliat  has 
incidentally  been  exhibited.     It  is  not  a  mere  hypothesis. 

Were  there  no  other  evidence  of  \\\q  special  agency  of 
the  Spirit  of  God,  in  the  regeneration  of  the  sinner,  than 
the  plausible  manner  in  which  it  accounts  for  the  remark- 
able moral  transformations  among  men,  commonly  called 
conversion,  regeneration,  change  of  heart,  ^c.  it  would 
after  all,  be  nothing  more  than  a  mere  philosophical  theo- 
ry,  invented  and  adduced,  to  explain  the  language  of  the 
Scriptures,  and  as  such  it  could  not,  however  plausible; 
claim  the  assent  of  our  faith.  But  thnt  such  is  not  its 
character,  a  few  considerations  will  .sufiice  to  Ci^nvince  tin. 
reader. 


432  'liiE  KEALITY  OF  TIIK  CHAP.    XXIII. 

No  man  can  have  looked  with  any  (Icgvee  of  thought- 
fuhiess  upon  this  vast  world  of  living  beings,  without  hav- 
ing been  led  to  some  ideas  of  dependence  on  God,  and  at 
least  of  providential  agency  on  His  part  in  their  preserva- 
tion and  support.  The  circumstance  of  there  being  an  ap- 
parent blending  of  divine  and  human  agency,  may  indeed 
produce  some  perplexity;  but  it  vv^ill  not  destroy  the  con- 
viction, that  there  is,  and  must  be  some  over-ruling  care 
and  power  on  tlie  part  of  God.  Bat  while  the  general 
jjrovidential  agency  of  God,  in  the  support  of  our  animal 
being,  and  in  the  government  of  our  moral  actions,  will 
perhaps  be  admitted,  the  direct  and  special  influence  of 
the  Spirit  in  the  conversion  of  the  sinner  is  denied  by  some. 
But  there  is  sufficient  evidence, — not  only  of  a  general  pro- 
vidence on  the  part  of  God  extending  to  all  nations  and 
])eop]e;  but  also  of  a  special  care  employed  in  relation  to 
the  church,  which  care  indicates  a  divine  agency,  in  her 
affairs,  different  from,  or  superadded  to,  that  from  wliich 
all  alike,  receive  benefit. 

The  whole  history  of  tiie  church,  for  near  six  thousand 
years,  may  be  appealed  to  in  proof  of  the  assertion.  One 
mighty  collossal  nation  after  another,  has  raised  its  proud 
and  lofty  head,  and  seemed,  as  it  loomed  large  before  the 
world,  to  be  upheld  and  guided  by  tiie  hand  of  God: — but 
in  a  few  centuries  where  w^as  it?  Fallen,  broken,  and  in 
ruins!  But  tlie  cliurch  of  God  has  lived  and  flourished, 
on  the  ruins  of  the  mighty  nations  which  sought  its  over- 
throw. Is  there  no  proof  of  special  care  and  agency  on 
the  part  of  God,  towards  his  church  and  people  in  the 
Egyptian  bondage,  and  subsequent  miraculous  emancipa- 
tion?— in  their  forty  years  sojourn  in  the  wilderness? — 
during  the  Babylonish  captivity? — in  their  return  to  Judea? 
in  Ihvo  sproad  of  the  gospel? — in  its  preservation  in  the 
world,  wiicn  the  floods  of  northern   barbarians  bad  swept 


€HA?.    XXIII.  .'.PlHTl'S   SPECIAI.  AGEIsXY.  Jt^S 

away  nearJy  every  vestige  of  civilization,  and  ior  centu- 
ries inanilated  the  world  with  ignorance? — in  the  preser- 
vation of  the  truth  among  the  Waidcnses? — in  the  tri- 
umph and  spread  of  the  reformation? — and  in  the  rapid 
progress,  wliicli  has  marked  the  course  of  those  who,  with- 
in the  Last  thirty  years,  have  sought  to  diffuse  tlie  bless- 
ings of  religion,  in  despite  of  all  the  proud  meraccs,  and 
predictions,  and  combination  of  haughty  infidels?  He 
must  be  blind  indeed,  who  cannot  see  a  special  agency  of 
God,  for  the  preservation  of  his  church,  in  accordance  with 
His  own  pledge,  that  ^Mhe  gates  of  Hell,'^  should  not 
prevail  against  His  Zion! 

And  what  mean  all  t!ie  promises  of  God,  which  look  to 
i\\Q.  growtii,  enlargemeni,  [)rosj)erily  and  uin'versality  of 
the  church  of  God?  Is  there  no  incimatiDn  of  His  special 
and  peculiar  agency  when  God  says,  *•  Fear  noi;  fori  am 
with  thee:  I  will  ijriiag  thy  seed  frorp.  the  east,  and  gather 
thee  from  the  west:  I  will  say  tf>  the  north,  give  up;  and 
to  the  south  keep  not  back;  briiig  my  sons  from  far,  and 
my  daughters  from  the  ends  of  the  earth;  even  every  one 
that  is  called  by  my  name;  for  I  have  created  jjim  for  m\r 
glory,  I  have  formed  him;  yea,  I  have  made  him."^  <*I 
will  make  the  place  of  my  feet  glorious.  The  sons  also 
of  them  that  aPiiictcd  thee,  shall  come  bending  unto  thee: 
and  all  they  that  despised  thee,  shall  bow  themselves  down 
at  the  soles  of  thy  feet;  and  they  shall  call  thee,  The  city 
of  the  Lord;  The  Zion  of  the  Holy  One  of  Israel.  Where- 
as thou  hast  been  forsaken  and  hated,  so  that  no  man  went 
through  thee.  I  will  make  thee  an  eternal  excellency,  a 
joy  of  many  generations  "-  ''  And  the  Redeemer  shall 
come  to  Zion,  and  unto  them  that  turn  from  transgression 
in  Jacob,  saith  the  Lord.  As  for  me,  this  is  my  covenant' 
with  them,  saith  the  Lord;  my  Spirit  that  is    upon  thee, 

1.   Tki.  xlili.  5— -r.  !3.  Isai.  Is.  lo— l.K' 


434  THE  REALITY  OF  THE  cHAP.  XXIir. 

and  my  words  which  I  have  put  in  thy  mouth,  shall  not 
depart  out  of  tliy  mouth,  nor  out  of  the  mouth  of  thy  seed, 
nor  out  of  the  mouth  of  thy  seed's  seed,  saith  the  Lord 
from  henceforth  and  forever.'''  It  is  unnecessary  to  add 
to  such  declarations.  They  might  be  multiplied  indefi- 
nitely. Assuredly  such  promises  pledge  somethingniore 
to  the  church,  than  that  general  agency,  by  which  God  up- 
holdeth  all  things.  Whether  they  are  understood  of  the 
literal  Israel,  and  look  forward  to  those  wondrous  scenes  of 
Evangelical  triumph,  when  God  shall  make  the  repentance 
and  conversion  of  the  Jews,  prove  the  riches  of  the  world; 
or  whether  they  have  reference  to  the  spiritual  Israel,  and 
describe  the  prevalent  influence  of  the  truth  among  them, 
it  effects  not  our  argument.  In  either  case,  there  is  dis- 
tinctly recognized  a  special  and  gracious  agency  on  the  part 
of  God  as  the  appropriate  cause  of  these  results. 

Here,  perhaps,  it  will  be  objected: — there  is,  indeed,  a 
specitii  divine  agency  towards  the  church;  but  it  is  only  in 
her  character  as  a  collective  hody^  that  it  is  to  be  regarded, 
and  not  as  extending  to  her  individual  m.embers.  The  Ian- 
guage  of  some  of  the  passages  above  quoted,  evidently  inti- 
mates sometiiing  very  different.  Beside,  the  objection  is 
contradicted  alike  by  facts,  and  the  plainest  declarations  of 
the  word  of  God.  Was  tliere  no  special  agency  in  the  di- 
vine care  of  Abraham,  of  Joseph,  of  Moses,  of  David,  of 
Daniel,  of  Jesus,  of  the  Apostles,  and  others. 

If  it  should  be  urged,  that  they  were  ex b'o ordinary  per- 
sons, then  let  the  objector  say,  why  it  is  still,  that  in  dif- 
ferent f£.milies  such  different  results  are  seen,  in  the  char- 
acter of  different  members: — why  one  is  taken,  and  the  oth- 
(-^r  is  left.  Why  is  ii,  that  one  is  drawn  to  the  liouse  of 
Goiij  .-nd  to  the  place  where  :,pT?.}r  is  wont  to  be  made-, 
i^ncliac listed  .to  .seek•theffacealld'.Iavo^^    •  r'  God.  while  hun-- 


€.KAr.    XXlir.  SPlRIT'r?   SPECIAL  AGEXCV.  435 

dreds    and    thousands  go  on   in  blasphemy  and  crime,  to 
their  eternal  ruin?     Why  is  it,  that  through  all  the  chan- 
ges, which  eventuate  in  the  history  of  one  and  another,  there 
is  ever  and  anon  something  stirring  vvitb.in  him,  reproving 
iiim  for  his  sins  and  short-comings,  and  leading  him  to  look 
to  and  depend  on  God  and  Christ  alone,  while  others,  with 
more  outward  opportunities,  and  more  likely  means  to  rouse 
their  consciences,  remain  entirely  indifferent?     Why  does 
the  word  come  with  power  into  the  heart  of  this  man,  and 
not  into  that  of  him,  that  sits  beside  him?     Why  is  a  bur- 
den of  distress  laid  on  tlie  heart  of  God's  people,  for  thi^i 
ene  and  another,  and  great  fervency  in  prayer  for  their  sal- 
vation is  induced,  while  others  excite  no  interest  in  the 
l^eart,  and  no  freedom  in  prayer  for  them  is  felt?    And  why, 
in  despite  of  all  his  resistance,  is  this,  and  the  other  rebel 
spirit  made  to  bow  in  submission  at  the  feet  of  Jesus,  while 
others  set  their  mouth  against  the  Heavens,  and  through 
the  pride  of  their  countenance,  will  not  seek  after  God? 

The  answer  is  plain,  and  niay  be  given  in  the  language 
iDf  God  Himself,  "I  have  loved   thee   with   an   everlasting 
love,  therefore  with  loving  kindness  have  I  drawn  thee;"^ 
or,  in  that  of  the  blessed  Redeemer;  '•!  thank  thee,  0  Fa- 
ther, Lord   of   Heaven  and  earth,  because  thou  hast  hid 
these  things  from  the  wise  and  prudent,  and  hast  revealed 
them  unto  babes;  even  so.  Father,  for  so  it  seemed  good  in 
thy  sight.*'*"    The   words  of  God,  as  reported  by  the  pro- 
•phetjin  the  43d  chapter  of  Isaiah, are  very  explicit,  and  they 
only  assert  individually  of  the  members  of  the  church,  true 
christians,  what  is  elsewheresaidof  them  collectively,  as  true 
alike  of  each  and  every  one.     '-This  people  have  I  formed 
for  myself,  they  shall  shew  forth  my  praise."^    The  truth 
is,  there  is  not  a   promise   of  the   well  ordered   covenant, 
which  does  not  imply  such  an  agency.     What  mean  such 

1.  .Ter..  31,  3.  2.  Mut-  xi.  25,.  3.  Isah  43,  21, 


4^6'  '^'^^^^^  REALITY  OF  Till:  ClIAr.    xxiir. 

expressions  as  these — "I  will  put  my  law  in  ih<nv  inward 
parts,  and  write  it  in  their  hearts,  and  will  be  their  God, 
and  they  shall  be  my  people.'"  ^'Tlien  will  I  sprinkle  clean 
water  upon  you,  and  ye  shall  be  clean;  from  all  your  filthi- 
ness,  and  from  all  your  idols  will  I  cleanse,  you:  A  new 
heart  also  will  I  give  you,  and  a  new  spirit  will  I  put  with- 
in you;  and  I  will  take  away  the  stony  heart  out  of  your 
flesh,  and  I  will  give  you  an  heart  of  flcsii.  And  I  will  put 
my  Spirit  within  you,  and  cause  you  to  walk  in  my  sta- 
tutes, and  ye  shall  keep  r/iy  judgments  and  do  them."^  It 
/s  impossible  for  language  to  be  more  pointed,  and  plainly 
indicative  of  a  special  agenc}'  on  the  part  of  God,  towards 
the  conversion  of  sinners. 

Although  it  may  be  truly  said,  that  the  primary  refer- 
ence of  these  passages,  is  to  the  great  and  wondrous  effusion  of 
the  blessed  Spirit  of  God,  when  the  remnant  of  the  Jewish, 
nation,  wliich  is  now  scattered  over  the  face  of  the  earth, 
shall  be  converted  unto  God,  yet  does  not  the  agency  by 
which  this  ^liall  be  effectuated,  differ,  in  character,  from  that 
which  is  exerted,  and  has  been,  from  the  first,  for  the  con- 
version of  a  sinner?  For  the  apostle  has  shewn,  that  the 
gra.xl  principle  involved  in  these  promises,  is  applicable 
throughout  the  whole  period  of  the  Evangelical  church. 
What  God  says,  in  reference  to  the  ultimate  conversion  of 
the  Jews,  was  fulfilled  on  tlie  day  of  Penticost,  and  is  still 
in  every  revival  of  religion,  and  conversion  of  a  sin- 
ner. "^'I  will  pour  upon  tiie  house  of  David,  and  upon  the 
inhaijitnuts  of  Jerusalem,  the  spirit  of  grace  and  supplica- 
tions; and  they  shall  look  ujx)n  me  whom  they  have  pierc- 
ed, and  they  shall  mourn  for  htm,  (it)  as  one  mourneth  for 
,  an  only  son,  and  shall  be  in  bitterness  for  him,  (it)  as  one 
that  is  in  bitterness  for  a  first  born."-^  Assuredly,  these 
things  mean  something  direct  and  special,  in  which  all  do 

i.  Jer.  xxxi,  .'i:^.         %  EzHr,  vTxvi.  ?,5— 28.         3.   Zach.  xii,  10. 


CHAP.   XXIII.  SPIRIT'S   SPECIAL  AGENCY.  437 

not  alike,  share.  The  Saviour  has  explicitly  assorted  the  fact, 
"No  man  can  come  unto  me,  except  the  Father  which  hath 
sent  me  draw  him.  "^  Unto  all  that  truly  helieve,  there  is  ac- 
tually a  pledge  of  special  strength  and  grace  given.  *'My 
grace  is  suiticient  for  thee,  for  my  strength  is  made  perfect 
in  weakness. '^^  ''Fear  not,  for  I  am  with  thee;  be  not  dis- 
mayed, for  I  am  thy  God.  I  will  help  thfe;  yea  I  will 
steagtheu  thee;  yea,  I  will  uphold  thee,  with  the  right  hand 
of  my  righteousness."^  What  does  such  language  mean  ! 
Is  it  not  pre-emine!itly  calculated  to  deceive,  if  it  is  not  de- 
signed to  teach  us,  that  God  does  and  will  vouchsafe 
His  special  agency,  to  them  that  believe  and  bestow  on  them 
another  sort  of  care,  from  that  which  he  imparts  to  sinners 
in  general. 

The  fact  must  be  beyond  all  dispute,  among  those  that 
accredit  the  word  in  its  plain  common  sense  meaning,  and 
receive  it  as  of  paramount  authority.  "  Tlie  steps-  of  a 
good  man  are  ordered  by  the  Lord,  and  he  delighteth  in 
his  way.  Though  he  fall,  he  shall  not  be  utterly  cast  down: 
for  the  Lord  upholdeth  him  with  his  hand."^  »'  The  Lord 
knoweth  (that  is  takes  a  special  and  approving  cognizance 
of)  the  way  of  the  righteous:  but  tl^e  way  of  the  ungodly 
shallperish."^  Godhasdetermined,as  the  Apostle  intimates, 
'*  to  make  known  the  riches  of  his  glory  on  the  vessels  of 
mercy,  which  He  had  afore  prepared  unto  glory  ."^  Here 
is  a  special  gracious  agenc}^  on  the  part  of  God,  distinctly 
and  positively  asserted,  embracing  alike  His  providence 
and  His  spiritual  communications,  and  exerted  ivilh  the 
express  design  of  bringing  guilty  sinners  to  Himself;  and, 
in  exact  accordance  with  this  view,  the  same  Apostlo,  in 
addressing  himself  to  a  body  of  reputed  and  professing 
christians,  expressed  his  entire  confidence,  that  ^' He 
which  had  begun  in  them   a  good  work,  (v/ould)  perfortn 

1 .  Jobu  vi,  44—65.  2.  2  Cor.  xii,  9.  3.  Isul.  x!i,  10. 

4.   Psal;n,  xxxvii.  23—24.         5.  Psalm,  i.  6.         6.    Uoiii.  ix.  23. 


438  Tiff-'   REALITY   OF  THE  cHAP.    XXIII. 

it  antil  tlu"  day  of  Jesiis  Christ."'  Nothing  can  be  more 
explicit  than  the  following,  which,  in  fact,  asserts  a  special 
agency  on  the  part  of  God  for  the  salvation  of  his  ])eople 
iVom  the  beginning  to  the  end,  well  sustaining  the  title 
fiivcn  to  our  Redeemer,  when  He  is  said  to  be  "the  au- 
thor  and  finisher  of  our  faith. "^  "  Whom  he  did  foreknow, 
he  also  did  predestinate  to  be  conformed  to  the  image  of 
his  Son,  that  he  mi2;ht  be  the  first  born  among  man}'-  breth- 
ren. Moreover  whom  lie  did  predestinate,  them  lie  also 
called;  and  whom  lie  called,  them  lie  also  justified;  and 
whom  lie  justified,  them  he  also  glorified. ^'-^  This  is  not 
theory.  It  is  the  Spirit's  own  declaration  of  facts,  and  if 
U  is  lawful  to  take  the  plain  and  obvious  import  of  express- 
ions, and  language  can  have  any  definite  meaning  at  all,  a 
•special  divine  agency  in  the  sinner's  salvation,  is  most 
clearly  and  conchisively  taught. 

To  trace  the  cfibctK  of  that  agency,  on  the  different  con- 
"Stitutiona!  or  characteristic  properties  of  our  nature,  is  as 
iegitiinatc  as  it  is  int(  resting  and  ])rofitable.  For  tiiere  is 
abundant  evidence,  ap])ropriatc  to  the  subject,  and  as  satis- 
factory as  any  other  species  of  evidence,  wliich  subserves 
our  acfjuisition  of  knowledge; — it  is  thatof  consciousness. 
■Consciousness  tak(;s  cognizance  not  of  abstract  essences; 
'i)ut  of  the  acts  or  <lo:i)gs,  and  feelings,  or  emdtions  of  our 
-own  minds  and  hearts.  These  acts  and  exercises  are  as 
strictly  matters  of  fact,  as  any  thing  can  be:  for  they  do 
as  actually  take  place  in  the  mind  and  heart  of  tlie  individ- 
ual, as  the  events   which  transpire  in  tb.e  world  around  us. 

The  heart  is  itself  a  world  in  miniature,  and  there  needs 
but  very  little  attention  to  discover,  what  scenes  are  trans- 
acted there,  and  liow  incessantly  and  actively,  the  thinking 
and  feeling  soul  of  man,  is  occupied  according  to  its  va- 
^i-ious  capacities.      Disease  may,  through  the  sympathy  be- 

l.   Ph':i.  1.6.  2.   [!(,■!:).  xli.  2.        .o-   lU)n!.  viij  ^9— -.30. 


CHAP.    XXIII.  SPllirrS   SPECIAL  AGENCY.  439 

Iwecn  mind  and  body,  derange  or  powerfullj  excite;  but 
oven  of  our  most  bewildered  and  extravagant  and  delirious 
tlioughts  and  feelings,  consciousness  makes  faithful  report, 
thougb  indeed,  for  very  sufficient  and  obvious  reasons 
memory  is  oft-times  unabk  to  recall  them.  However 
wild  may  be  the  vagaries  of  human  thought,  thcv  are  ne- 
vertheless real  events  or  a<«ts,  in  the  lif«  and  history  of 
the  individual  moral  being,  and,  as  far  as  tiicy  are  faith- 
full}'  reported  by  consciousness,  and  recorded  by  memory, 
become  legitimate  matters  of  investigation.  Now  the 
reality  of  the  special  ag-rncy  of  the  Spirit  of  God,  in  the 
production  of  gracious  affections,  or  in  giving  character 
to  the  .moral  being,  by  eliciting  appropriate  acts  and  exer- 
cises of  his  constitutional  capacities,  is  perfectly  ar<sertain- 
able.  For,  God  Himself,  in  His  own  word,  has  described 
to  us,  most  accurately,  those  gracious  affection?,  which, 
while  they  are  our  own  voluntary  exercises,  and  as  such, 
are  strictly  cognoscible  by  consciousness,  are  nevertheless 
denominated,  ''the  fruits  of  the  Spirit,"  and  referred  tt> 
the  Spirit  and  His  s}w:cial  influence,  as  their  appropriate.^ 
cause. 

Of  tlie  precise  manner  in  which  tlie  bles.sed  Spirit 
comes  in  contact  with  our  minds,  if  we  may  so  speak,  or 
how  it  is  that  He  throws  back  the  current  of  our  disorder- 
ed affections,  and  restores  the  mind  and  heart  to  their  ap- 
propriate exercise,  we  canjiot  tell.  We  know  not  how  he 
preserves  in  appropriate  action,  any  living  creature  what- 
ever. But,  we  may  know  and  trace  the  immediate  effects 
of  his  agency,  inasmuch  as  they  all  lie  in  our  own  volunta- 
ry acts  and  exercises,  of  which  weare  distinctly  consciou>\ 
and  are  produced,  through  the  instrumentality  of  the. 
truth,  or  word  of  God,  which  is  adapted  to  our  apprehen- 
sion as  intelligent  creatures,  and  is  calculat'.-J  tu  arrest  oiu* 
thoughts,  attract   and    rivet  our  hearts.      A:,    iposllc    has 

■   :Traleu  some  of  ttiosc  things  whiu^»  arc  :■■,  be  referred 


440  THE  REALITY  OF  THE  CHAP.   XXIII. 

to  ihG  imnieJiiae  special  ngoncy  of  the  Spirit,  and  wliich, 
every  reader,  ot  firs!  pight,  will  perceive,  are  to  be  classed 
amop.ii;  our  voluntary  exercises.  ''  The  fruit  of  the  Spirit 
is  love,  joy,  peace,  lonor-sufTtirino;,  ojentlencs?,  goodness, 
faith,    meekness,    temperance:   against     such    there   is   no 

In  the  existence  and  phry  of  these,  and  their  kindred 
voluntary  exercises,  by  which  the  soul  turns  away  from  • 
earth  and  sin  to  God  and  holiness,  consists  the  very  es- 
sence of  spiritual  life,  and  accordingly,  the  Apostle  has 
noticed  t'nis  circumstance  in  immediate  connection  with  his 
enumeration  of  the  fruits  of  the  Spirit.  "And  they  that 
are  Christ's  have  crucified  the  flesh  \v\ih  the  affections  and 
lusts.  If  we  live  in  the  Spirit,  let  us  also  walk  in  the 
Spirit,  not  being  desirous  of  vain  glory,  provoking  one  an- 
other, envying  one  another. "^  With  the  exact  method  by 
vvhich  the  Holy  Spirit,  awakens  and  elicits  those  afTections 
or  disDosition*  which  influence  and  determine  our  choice 
and  actions,  we  aie  nn;icq'iainted.  We  know  not  how  one 
f^oirit  acts  upon  another,  yet  do  we  every  day  attempt  to 
affect  the  hearts  of  those  with  whom  we  have  much  in- 
tercourse. And  no  one  thinks  it  to  be  altogether  a  vain 
attempt.  It  is  by  mind  and  spirit  acting  on  mind  and 
spirit,  that  all  the  mighty  movements  among  mankind  are 
effected.  Appropriate  instrumentalities  however,  are  em- 
ployed. It  is  by  the  feeling  uttering  of  our  own  thoughts, 
or  the  manifestation  of  emotions,  which  agitate  our  own 
soul,  that  we  affect  others.  This  is  all  we  know  in  the 
matter.  And  the  utmost  that  we  know  of  the  Spirit's  in- 
fiucncc  on  our  hearts,  is  that  it  is  "  by  the  word'" — 
^'through  the  truth."  But  if  through  consciousness  we  can 
discover  in  ourselves  the  various  voluntary  exercises  of 
faith,  love,  repentance,  hope,  fear,  and  the  like,  which  are 

1.  Gal.v.  22—23.  2.  Gal.  v.  24,  25,  26. 


CHAr.   XXlir.  SPIRIT'S  SPECIAL  AUENCV.  441 

described  in    the    sacred    Scriptures,  as  ilie  fruits  of  the 
Spirit,  we  have  evidence  full  and  satisfactory  of  the  real- 
ity  of  that    special  agency  by    which   the  sinner    is  first 
translated  from   darkness  into  light,  and  being  prepared  for 
glory.      We   have  the  witness  of  the  Spirit  with   our  spi- 
rits, that  we  are  the  children  of  God.     Neither  sophistry 
nor  ridicule   can  destroy  the  evidence    of  the  fact,  while 
such  exercises  continue.     And  hence  it  is,  that  the  simple 
honest-hearted  christian,  who  has  had  a  vivid  experience, 
whose    affections    have  been   excited,    and,    through    the 
various  channels  in  which  they  flow,  been  directed  to  God 
in  Christ,  as  His  Father  and  Redeemer, — possesses  in  him- 
self the  witness,  which    is  of  more  value  and  efficiency, 
than  all  the  arguments   and   philosophy   of  the  wise   and 
learned.      ''■  Pie   that  believeth,  hath   the  witness  in  him- 
self."    His  experience  corresponding    with    the  delinea- 
tion of  gracious  principles  and  affections  given  in  the  sa- 
cred   Scriptures,  the  result  of  the  Spirit's  special  agency, 
furnishes  him  invincible    proof  of  its  reality  in   his  own 
case.     Human  consciousness,    and  the  unerring  testimony 
of  the  Spirit,  unite  to  prove  'Miis  calling  and  election  sure/' 


56 


CHAPTER  XXIV. 


THE    METAPHYSICAL,    NATURE    OF 
REGENERATION^. 

Thb  impossibility  of  speaking  lon^  on  such  a  subject,  without  indicating 
our  peculiar  philosophical  views,  as  to  the  operations  of  the  human  mind- 
Necessity,  therefore,  of  dispassionate  inquiry — I'he  philosopliy  of  divines 
of  former  centuries — The  Shorter  Catechism's  metaphysical  description  of 
Regeneration — W.?, pkilbsophy  not  binding  on  the  conscience  of  any  one, 
who  adopts  it  as  a  confession  of  faith — Notice  of  different  philosophical 
systems,  and  their  influence  on  the  current  phraseology  of  their  votaries — 
A  brief  view  of  our  constitutional  susceptibilities  and  capacities — Obvious 
results  from  it — The  lawswhich  regulate  the  exercise  of  our  constitutional 
capacities — Analogical  illustration — Spiritual  objects  not  cognoscible  by 
our  senses—The  Bible  disclosing  spiritual  objects  to  our  view,  and  faith  the 
medium  of  our  knowledge  of  them — The  different  effects  produced  by 
these  objects — Their  saving  and  salutary  impressions,  referrible  to  the 
influence  of  the  Holy  Spirit — The  christian's  evidence  of  the  Spirit's  in- 
fluence on  him,  not  delusive. 

It  is  impossible  to  speak  on  the  subject  of  the  metaphysi- 
cal nature  of  Regeneration,  without  betraying  the  peculiar 
philosophical  views,  which  are  taken  of  the  operations  of  the 
human  mind.  How  important,  therefore,  is  it,  that  mutual 
forbearance,  calm  and  dispassionate  inquiry,  and  brotherly 
love  should  prevail,  in  order  to  the  clear  and  accurate  ap- 
prehension of  each  other's  views,  as  to  matters  of  fact,  in- 
stead of  zealous  and  animated  contention,  about  points  in 
philosophy,  where,  perchance,  both  may  be  equally  far  from 
the  truth. 

It  is  easy  to  perceive,  that  while  the  Westminster  Con- 
fession of  Faith,  and  the  Larger  and  the  Shorter  Catechisms 
of  the  Presbyterian  Church,  have  not  defined  Regenera- 
"lion,  or  spoken  explicitly  on  the  subject,  its  metaphysi- 


CHAP.    XXIV.  OF  REGENERATION.  443 

cal  nature  is  described,  in  the  account  which  is  given  of 
''effectual  calling."  This  description  was  evidently 
influenced  by  the  particular  views,  in  mental  science,  en- 
tertained by  the  framers  of  that  "form  of  sound  words." 
Tlie  moral  being,  or  rather  the  rational  soul  of  man,  is  con- 
templated, as  being  endowed  with  \  ar  lous  facu/ lies  or  pow- 
ers, whicli  are,  at  least,  virtually  considered  as  distinct  from 
the  mind  itself.  The  general  classification  of  these  powers, 
was  into  Understanding,  Will,  Affections,  Memory  and 
Conscience,  and  in  some  treatises  on  Regeneration,  composed 
by  Theologians  of  former  centuries,  we  may  trace  the  influ- 
ence which  their  philosop/ii/  had,  upon  their  Theological 
views  of  this  subject.  The  ''' Understanding^'  being  ac- 
counted the  supreme  and  governing  faculty,  xnQu's  aber- 
rations from  rectitude,  and  their  disrelish  of  a  life  of  holi- 
ness, were  mainly  referred  to  some  obliquity  in  it,  or  to 
some  injury  it  had  sustained  by  the  fall,  which  actually 
incapacitated  it  for  clear  and  correct  apprehensions  of  the 
truth.  And,  in  support  of  this  view,  it  was  common  to  ad- 
duce those  passages  of  the  word  of  God,  which  intimate  a 
darkness  and  blindness  of  the  understanding. 

The  above  distribution  of  the  faculties  of  the  mind,  be- 
ing assumed  as  correct,  and  the  understanding  being  con- 
sidered as  supreme, — asinvested  with  authority,  by  the  great 
Creator,  to  control  the  passions,  and  determine  the  voli- 
tions, according  to  its  peculiar  views  of  truth  or  excel- 
lence,— it  was  concluded,  that  what  was  chiefly  wanting 
towards  the  conversion  ofdhe  sinner,  was,  to  introduce  in- 
to his  understanding,  correct  views  of  divine  truth.  Hence, 
the  chief  attention  was  paid  by  ministers  and  parents,  to  the 
doctrinal  instruction  of  their  hearers  and  children.  An 
'undue  importance  was  attached  to  the  illumiriation  of  the 
mind,  because  it  was  thought,  that,  by  means  of  enlighten- 
ing the  understanding,  the  Spirit  renewed  the  henrt. 


444        THE  METAPHYSICAL  NATURE    chAP.  XXIV. 

The  reader  will  at  once  perceive,  from  the  answer  to  the 
•question,  *^  what  is  effectual  calling/'  how  the  views  of  the 
Westminster  divines,  as  to  the  metaphysical  nature  of  Re- 
generation, corresponds!  with,  or  were  suggested  by,  the 
system  of  mental  philosophy,  adopted  by  tiiem.  ^*Effec- 
tual  calling,"  say  they,  *^is  the  work  of  God's  Spirit,  where- 
by enlightening  our  viinds  in  the  knowledge  of  Christ, 
and  renewing  our  wills^  He  doth  persuade  and  enable  us  to 
embrace  Jesus  Christ,  freely  offered  to  us  in  the  gospel." 
Now,  so  far  as  these  words  describe  facts  and  acts  of 
the  mind,  no  one,  who  has  experienced  a  saving  change  of 
heart,  can  question  their  correctness.  The  three  most  im- 
portant facts  stated,  are  illumination  of7ni7id,  renovation 
of  will,  and  the  cleaving  of  the  affections  to  the  blessed 
Redeemer,  as  the  object  of  supreme  delight,  love,  and 
choice,  &c. — and  these  are  attributed  to  the  Spirit's  agen- 
cy. That  all  these  things,  which  imply  acts  and  exercis- 
es of  man,  as  a  rational  and  feeling  creature,  are  to  be  at- 
tributed to  the  agency  of  the  Spirit,  no  one  who  admits  the 
fact  of  Regeneration  will  deny.  Nor  does  the  answer  in 
the  Catechism,  intimate  any  thing  like  an  agency  of  that 
Spirit  on  the  soul  of  man,  changing  its  essence,  or  altering 
its  constitutional  properties,  or  laying  any  foundation  in 
nature,  by  an  act  of  creative  power.  These  things  did 
not  seem  to  be  a  part  of  the  philosophy  involved  in  it.  But 
from  the  order  in  which  the  different  acts  and  exercises  of 
the  mind,  which  characterize  the  regenerate  sinner,  are 
enumerated,  it  would  seem  tha%  the  framers  of  the  Cate- 
chism thought,  that  a  mere  intellectual  perception  of  the 
truth,  followed  by  a  change  in  the  faculty  of  the  will, 
unitedly  secured  the  giving  of  the  heart  to  Christ,  or  be- 
stowing of  the  affections  on  Him. 

This  is  altogether  philosophical  theory.      Will  any  man 
say,  that  it  is  a  point  oi  faith,  and  that,  in  adopting  the 


^^  REGENEUATION.  415 

language  of  these  divines  as  a  confession  of  faith,  our  con- 
sciences are  bound  to  adopt  the  philosophy  involved  in  it? 
We  presume  not.      A  man  may  entertain  very  different, 
and  more  correct  views  of  the  nature  of  the  human  mind, 
and  mental  operations  generally,  and  yet  hold  the  same  facts 
with  the  Gatechists.      Shall  he  he  condemned  for  this,  and 
denounced   as  heretical?     Shall  ignorance,   fostering  itself 
in  a^>^^:i^ ranted  prejudices  against  mental  science,  and,  with 
a  s:  'Mv  3f  zeal  and  devotion  for  the  truth,  assoil  the  reputa- 
tio-v  ;1  3    "Mr-  -'i",in  brother,  and  mar  his  usefulness,  by  brand- 
,,,0.  nr-  ■'■',  merely  because  he  takes  a  different 

method  of  exaibliing  the  same  facts,  and,  instead  of  speak- 
ing <a  -A^iT  technicalities  of  old  Theologians,  employs  lan- 
guage inore  aJnpted  to  common  sense,  and  to  the  advanced 
state  of  m.  .:■-'  !)ailo.ophy!  Rather,  let  brethren  concede 
to  each  other  (he  utmost  liberty  of  illustration,  while  they 
adopt  the  essential  facts  which  Revelation  teaches,  than  at- 
tempt to  bind  themselves  to  s^i  forms  of  speech.  The  man- 
ifestation of  fraternal  confidence  and  regard,  and  the  friend- 
ly intercouse  and  communion  which  will  take  place,  where- 
cver  there  is  the  unity  of  the  Spirit,  are  a  much  more  effi- 
cient means  of  preserving  the  truth,  and  a  much  more  de- 
sirable and  valuable  bond  of  unlon,than  ecclesiastical  canons 
and  theological  technics,  and  demonstrations  of  heated  zeal, 
though  the'latter  may,  with  some,  be  had  in  estimation,  as 
contendins  earnestly  for  the  faith,  once  delivered  to  the 

saints. 

Instead  of  contemplating  the  human  mind,  as  possessing 
y^vioMs  faculties,  analagous  with  the  members  of  the  hu- 
man body,  and  practically  conceiving  of  these  things,as  dis- 
tinct and  separate  individualities  in  the  mind  itself,  one 
thinks  he  can  much  more  satisfactorily  think  and  speak  of 
states  of  the  mind,  and  another  of  inodes  of  action.  All, 
certainly,  have  a  liberty  so  to  do;  and  even  if  they  err,  pro- 
vided that  they  faithfully  declare,  and  plainly  te^ish  th^ 


446  THE  METAPHYSICAL  NATCUE         CHAP.    XXIV. 

scriptural  fads,  whicli  constitute  what  ne  may  term  the 
phenomena  of  Regsneration,  let  each  one  use  his  liberty, 
without  impugning  his  brother. 

We  are  in  the  habit  of  contemplating  the  human  mind 
avS  one  and  indivisible, — a  simple,  uncompounded  spirit  or 
substance,  endowed,  by  its  Creator,  with  certain  suscepti- 
]>ilities  of  emotion  or  feeling,  and  capacities  for  thought  and 
action.  Its  susceptibilities  are  adapted  to  the  various  objects 
which  God  has  created  around  us,  and  on  which  we  instru- 
mentally  depend  for  their  exercise.  Its  capacities  for  action, 
are  suited  to  the  various  exigencies  of  our  nature  and  condi- 
tion, all  wisely  arranged  in  the  mind  of  our  great  Creator,  and 
ordained,  originally,  in  the  very  constitution  of  our  being. 
Thus,  for  example,  we  are  suscepti!)]c  of  impressions,  from 
(il^jccts  without  us,  wliich  thus  assume  a  sort  of  moving  pow- 
er over  us, — a  lovely  object,  exciting  desire, — a  disagreeable 
object, aversion, — a  dangerous  object,  fear  and  such  like.  As 
to  tlieir  exciting  pov/er  over  us,  we  can  say  no  more,  than 
that  such  is  the  constitution  of  things,  which  God  has  ordain- 
ed— such  ihe  nature  of  our  susceptibilities,  that  we  are  capa- 
ble of  being  made  to  feel, or  of  being  moved  and  excited,  ac- 
cording to  the  varying  character  of  the  circumstances  and 
objects,  with  which  we  are  brouglit  into  contact. 

In  the  mere  impression  or  excitement, produced  by  things 
seen,  heard,  or  related,  we  are  involuntarily  affected.  It 
does  not  depend  upon  our  will,  whether  to  feel  or  not,  no 
more  than  it  does,  whether  the  impression  made  on  the  re- 
tina of  the  eye,  be  thence  transmitted  to  the  sensorium,  and 
originate  the  sensation  which  we  call  seeing,  or,  on  the  tym- 
jjanum  of  the  ear,  or  any  other  of  the  organs  of  sense,  pro- 
ducing the  sensations  appropriate.  It  depends  entirely  on 
constitution. 

Superadded  to  these  constitutional  susceptibilities,  we 
possess  a  power  of  voluntary  action.  The  modes  of  that 
action,    wliieli  are  various,  depend  also  on  the  constitution 


CHAP.    XXIV.  t)F  KEGEXERATIOX.  447 

of  God.  But  the  exercise  of  the  mind  itself  in  each  mode, 
is  subject  to  the  will,  i.  e.  it  is  not  by  necessity  but  volun- 
tarily; yet  varying,  according  to  the  circumstances  which 
call  the  mind  into  action.  Thus,for  example,  when  an  object 
is  presented  to  our  attention,  there  is  a  degree  of  voluntari- 
ness implied  in  the  action  of  our  minds,  when  we  are  said  to 
perceive  it.   In  like  manner,  in  reasoning  another  mode  of 
mental  action,  we  voluntarily  compare  our  perceptions  or 
thoughts  and   knowledge  recalled; —in  remembering,  we 
revive  our  perceptions; — and  in  imagining  combine  them 
in    new  forms.      Now    these  susceptibilities    of  emotion, 
and  modes  of  action,  are  not    two  separate  and    indepen- 
dent systems  in  the  mind   itself,  but    are  found  to   be  so 
blended,  as  to  be  alike  operaiive,  or  discoverable  in  almost 
every  voluntary  action. 

Our  voluntary  actions  are  of  a  complex  nature.     Thus, 
for  example,  we   say  that  we  love  or  hate,  desire  or   fear, 
hope  or  despair,  and  the  like,  and  so  doing,  give,  by  parti- 
cular acts,  the  appropriate  indications  of  these  things.    Now 
what  do  we  mean  by  such  language   so  very   common   in 
human  parlance?    We  could  not  love,  if  we  were  not  pos- 
sessed of  that  constitutional  susceptibility,  which  qualifies 
us  for  feeling    the  attractive  influence    of  some  object  of 
beauty  or  excellence, — nor  hate,  but  for  another  suscepti- 
bility, which  qualifies  us  for  feeling  the  repelling  influenca 
of  some  disagreeable  object,  &c.   Nor  should   we   iove,  or 
hate,  notwithstanding  these    susceptibilities,  unless   soma 
appropriate  object,  i.  e.  some  object  of  excellence,  or  the 
contrary,  calculated   to  excite  the  affection,  be  presented. 
When  such  object  is  presented,  whether  directly  exhibited 
to  the  inspection  of  our  senses,  or  represented   by  state- 
ment,  or  recalled  by  memory,  or  created   by  imagination^ 
there  ij  first,  the  perception    of   it,  which,  if  of  a    vivid 
character,  awakens  tiie  appropriate  feelings,  and,  securing  a 
degree  of  attentivencss  to  it,  next  brings  those  feelings,  more 


44,S  THE  ME'l  APIIYSICAL  NAll  ItK  cHAP.   XXIV. 

fully  into  pla}',  till  a  Dioving  power  is  felt  in  the  soul, 
and  it  is,  as  it  were,  carried  towards  it,  or  from  it,  with  full 
consent,  and  voluntarily,  by  looks,  words,  or  deeds,  gives 
indication  of  the  prevalent  emotion.  When,  therefore, 
we  say  we  love  or  hate,  we  mean,  thit  we  voluntarily  con- 
sent or  yield,  to  the  particular  impression  which  has  been 
made  by  some  appropriate  object  on  our  susceptible  soul. 

These  voluntary  exercises  are  oft-times  very  transient, 
passing  away  forever  with  the  thought  or  object  which 
has  excited  them,  being  quickly  obliterated  by  the  im- 
pressions of  succeeding  and  more  interesting  objects. 
Where  however,  the  impression  has  been  deep,  i.  e. 
more  than  the  evanescent  feelings  awakened  by  the 
play  of  surrounding  objects,  especially  where  it  has  been 
made  by  something  wliich  has  a  near  or  special  bearing  on 
our  interests,  our  happiness,  or  our  security, — the  feelings 
will  be  prolonged,  repeated,  invigorated,  and  the  volunta- 
ry exercises,  at  first  isolated  and  solitary,  will  become  con- 
tinuous, and  ripen  into  purpose,  leading  to  action,  and 
subordinating  feebler  and  counteracting  influences.  Ac- 
cording to  the  influential  purpose^  will  be  the  acquisition 
and  manifestation  of  character.  Men  take  their  denomi- 
nation, or  descriptive  epithet,  from  the  moving,  or  ruling 
])assion; — tlie  slave  of  avarice,  being  called  a  miser,  a 
wretch,  because  his  love  of  gold  makes  him  deny  to  him- 
self tbe  common  comforts,  and  almost  the  necessaries  of 
life;  the  'votary  of  sensual  pleasure,  a  voluptuary,  a 
sensiialisf,  and  one  and  another,  deceitful,  ivrathful,  vin- 
dictive, jealous,  envious,  according  to  the  prevalent  feel- 
ing; wliich  fails  not  appropriately  to  express  itself. 

Now  from  this  view  of  the  susceptibilities,  and  capaci- 
ties for  action,  which  characterize  us  as  moral  beings,  sev- 
eral tilings  sc^cin  oi}vious;  as,  that  in  the  mere  existence  of 
these  things,  there  is  notliing  sinful;  that  the  sinful  or  ho- 
\\    ch'n-acter   of  them   is  to  be  estimated  bv  a  reference  to 


CHAP.   XXIV,  OF  REGENERATION,  449 

the  objects  which  elicit  tliem,  whether  unlawful,  or  the 
contrary; — that  the  mere  Involuntary  excitement  pro- 
duced hy  tlic  action  of  an  improper  object  on  our  sus- 
ceptibilities, is  not  sinful,  but  only  becomes  so,  if  allowed 
to  prevail  until  it  gains  the  consent  of  the  will; — and  that 
this  excitement  ripening  into  will  and  purpose,  possesses  no 
compulsory  power,  but  follows  the  general  laws  which 
God  has  ordained  for  the  government  of   mind. 

What  those  laws  are,  have  already  been  incidentally 
brought  into  view.  They  may  be  summarily  stated  to  be 
the  following,  viz. ;  that  on  the  presentation  of  an  object 
adapted  to  any  susceptibility  of  our  nature,  an  impression 
or  involuntary  excitement  in  some  degree,  when  it  is  per- 
ceived, shall  follow — that  the  strength  of  the  impression,  or 
the  degree  of  involuntary  excitement  depends  upon  the  viv- 
id character  of  the  first  perception  of  the  object, — that  if  the 
excitement  is  not  resisted,  it  will,  by  virtue  of  the  laws  of  as- 
sociated thought,  increase  and  gain  a  controling  power  over 
the  will,  first  securing  its  consent,  and  then  maturing  into 
some  purpose  according  to,  and  in  prosecution  of,  which 
the  appropriate  capacities  of  action  are  exerted,  and  in 
such  way  as  to  give  indication  of  the  fact. 

In  all  these,  we  observe  a  strict  analogy  with  the  manner 
in  which  material  objects  act  upon  the  mind,  through  the 
organs  of  sense.  The  floweret  of  beauteous  colour,  or  de- 
licious odour  when  approached,  makes  its  impression  on 
the  appropriate  organ  of  sense.  The  impression  if  lively, 
awakes  the  attention  of  the  mind.  The  artention  of  the 
niind  increases  the  strength  of  the  impression,  as  it  brings 
the  organ  of  sense,  more  fully  under  its  excitir.g  power. 
That  impression  deepening,  we  approach  and  pluck  it,  or 
inhale  its  perfume,  giving  demonstration  in  acts,  and  often' 
in  laudatory  expressions,  not  only  of  the  exciting  influ- 
ence of  the  flower,  but  also,  of  that  excitement  being  vol- 
untarily sustained  and  promoted  by  us. 


450  THE  METAPHYSICAL  NATURE         cHAP.  XXIV. 

But  the  objects  appropriate  to  our  spiritual  life,  the 
things  of  the  Spirit,  are  not  directly  cognoscible  by  our 
senses.  ^^The  natural  man  percciveth  not  the  things  of 
the  Spirit,  for  they  are  foolishness  to  him,  neither  can  he 
know  them,  because  they  are  spiritually  discerned."^  The 
great  realities  of  eternity,  and  the  peculiar  exciting  facts 
or  truths  of  our  holy  religion,  are  none  of  them  open  to 
the  inspection  of  our  senses.  They  are  reported  to  us  by 
the  testimony  of  God,  who  cannot  lie,  and  it  is  only  hy 
faith,  that  we  can  have  any  knowledge  of  them.  This 
indeed,  is  the  only  way  in  which  we  can  obtain  informa- 
tion with  regard  to  matters  of  fact,  which  we  have  not 
seen,  or  which  have  been  v^'ithout  the  sphere  of  aur 
personal  observation.  It  is,  from  the  very  necessity  of 
the  case,  and  not  by  reason  of  any  arbitrary  constitution, 
that  in  these  high  concerns,  *'  we  walk  by  faith,  and  not 
by  sight.  "^  In  due  season,  we  shall  be  permitted  to  appre- 
hend them,  by  other  means,  and  to  our  inconceivable  de- 
light, when  the  emancipated  spirit,  sliall  have  thrown  off 
the  casement  of  the  mortal  body,  or  that  bod}^  shall  be  re- 
suscitated, with  its  senses  so  sublimed,  and  purified,  and 
delicately  attenuated,  as  to  secure,  in  blissful  impressions 
on  the  soul,  the  full  and  joyous  excitement  from  real  ob- 
jects, which  now  can  only  be  known  by  faith.  But  though 
we  do  see  as  through  a  glass  darkly — though  the  life  we 
live,  is  by  the  faith  of  the  Son  of  God,  yet  have  we  sufficient 
information  communicated  to  us  by  God,  in  His  holy 
word,  for  all  the  purposes  of  a  present  blissful  life,  and 
of  eternal  safety  and  glory.  The  Bible  is  made  the 
sphere  of  spiritual  vision.  Here  are  spread  before  us  the 
wondrous  objects  which  excite,  and  bring  into  blissful  and 
.holy  exercise,  the  susceptibilities,  and  capacities,  of  our 
irRiDortal  nature.     With  faith.,  as  with  a  telescopic  glass. 


€11 AP.  XXIV.  QF  IlEGEKEltAnt-A-  ^51 

we  peer  into  cternit3%  and  survey  with  rapture  and  delight, 
the  realities  of  the  unseen  world.  For  "  wc  look  not  at 
the  things  which  are  seen,  but  at  the  things,  which  are  un- 
seen: for  the  things  which  are  seen,  are  temporal,  hut  the 
things  which  ai-e  not  seen,  are  eternal."^  Nay  further,  we 
penetrate  by  its  means,  into  the  very  heart  of  Heaven  and  of 
God:  for  the  Bible  is  the  revelation  of  His  mind  and  will,  dis- 
closing to  our  view,  Himself  and  His  jjerfections,  Christ 
and  His  salvation,  the  Spirit  and  His  work,  Heaven  and 
its  happiness,  Earth  and  its  misery.  Hell  and  its  horrors, 
man  and  his  guilt,  the  church  and  her  interests,  the  world 
and  its  rebellion,  and  whatever  other  spiritual  truths  or 
facts  we  need  to  know.  And  hence  it  is  called,  "a  light 
to  our  feet  and  a  lamp  to  our  path. " 

But  tiie  wondrousfacts  revealed  in  the  Bible,  make  no  salu- 
tary impressions  on  the  minds  of  multitudes.  Insteadof  rous- 
ing into  blissful  action  their  susceptible  nature,  its  precious 
lrutl]s,with  many,  have  an  irritating  effect.  While  the  chris- 
tian pores  over  its  sacred  pages,  and,  in  the  spirit  of  prayer, 
drinks  in  the  refreshing  influence  of  the  truth,  exclaiming 
with  the  Psalmist,  ^'Oh,  iiovv  I  love  thy  law;  it  is  my  med- 
itation all  the  day.^'^  The  unrcvved  sinner  dislikes  it,  and 
neglects  to  consult  it,  as  *'tlie  man  of  his  counsel,''  though 
it  is  "able  to  make  him  wise  unto  salvation,"  He  sees  no- 
Ihing  lovely  or  attractive  in  it;  except,  in-deed,  it  may  be, 
in  the  sublimity  of  its  poetry,  and  simplicity  of  its  history. 
The  blessed  Saviour,  who  is  there  unveiled  in  the  rich  glo- 
ries of  his  character,  possesses  no  charms.  He  is,  to  the 
unbeliever,  "a  root  out  of  a  dry  ground,  without  form  or 
comeliness,  and  when  He  is  seen,  there  is  no  beauty  (per- 
ceived) in  Him,  (to  excite  the  sinner)  to  desire  Him.''^ 
Whence  arises  this  difference? 
^Ye  reply,   from  the  special  agency  of  the  Holy  Spi- 

1.  2  Cor.  iv.  18.  2.  Psahu  cxix.  97.         3.  Isal.  Ilii.  2. 


452  THE  METAPHYSICAL  NA'fTRE  cHAP.    xxiv. 

rit.      He,  by  His  gracious  interposition  and  inflaencc,  brings 
before  the  mind  the  grand  central  object  of  our  faith  and 
hope — the  blessed  Redeemer — and  influences  it  to  attend  to 
and  contemplate  Him,  and  his  claims.      Various  objects  or 
truths,  as  is  the  case  when  the  sinner  is  convicted,  may  have 
been  previously  presented  by   Him,  producing   a  state  of 
excitement,  or  bringing  the  mind  into  a  mood,  favorable 
to  an  impression  from  the  appeal  which  He  makes.   When 
the  pains  of  Hell  get  hold  of  the  conscience,  and  the  sinner 
becomes  uneasy,  the  instinctive  desires  of  the  soul  for  bliss 
are  excited.     The^promise  of  bliss  in  Christ,  attracts  atten- 
tion.    His  natural  susceptibilities  of  emotion,  are  variously 
excited.      Hope,  fear,   desire,   sorrow,   begin  to  operate. 
Reformation  is  attempted.     An  exciting  influence  from  spi- 
ritual objects,  although  they  are  but  partially  and  imper- 
fectly understood,   is  now  experienced.     The  interested 
attention  given  to  them,  increases  that  excitement.     Clear- 
er views  of  their  solemnity  and  importance,  cr  their  excel- 
lence and  desirableness  are  had.  Some  degree  of  illumination 
ensues.  Spiritual  things  are  apprehended  as  realities,  and  the 
full  and  hearty  approbation  and  choice  of  Chrisl,  as  all  our 
salvation  and  all  our  desire,  are  secured,  affecting  the  heart 
with  sorrow  for  past  neglect,  or  contempt  of  Him,  and  for 
the  ingratitude  manifested  by  former  iniquit}^,  and  rejection 
of  his  proffered  mercy,  and  engaging  the  whole  scul,  in  all 
its  various  capacities  to  act,  no  longer  for  its  own  selfish 
interests,  but  for  His  glory.      The  heart  loves  Him,  con- 
fides in  Him,  yields,  in  adoring  submission,  to  His  claims, 
lies  humbled  at  His  feet,  and  consecrates  itself  and  all  to 
Him.      And  thus  the  sinner,  in  a  way  perfectly  consistent 
with,  and  through  the  established  laws  of  human  thought 
and  feeling,  is  brought  by  the  Spirit  of  *jod,  to  turn  from 
his  sins  and  live.     Every  one,  who  is  acquainted  with  the 
experience  of  the  christian,  knows  the  truth  and  general  ac- 


CHAP.    XXIV.  .       OF  KI^GEXERATION.  453 

curacy  of  tb.e  above  acco'.ir.t,  of  t'ic  process  of  conversion. 
The  different  steps  taken  i)y  the  sinner,  and  the  dirfcrent 
acce.ssions  of  divine  influence,  ])riorto  the  entire  snrren.der 
of  the  heart  to  the  Saviour,  in  son.e  cases  occur  at  distant 
intervals,  and  it  is  not  til!  ofler  \--y^'Z,  and  much  slrivini>;, 
that  the  rebel  yields.  Bnt,  in  ol'ncrs,  the  transitiop.s  of 
feeling  arc  rapid;  and,  into  tlie  shiort  space  of  one  lia!f 
hour,  is  crowded  an  experience  -as  full  and  vivid,  as  tl^.at 
Vv'hich  is  spread  over  months.  Th.esc  sudden  ciiangcs  oc- 
cur in  seasons  of  revival,  udien  tlic  S|)irit's  infiuence  is  pow- 
erfully exerted.  The  former  most  fi'equently  take  place, 
vvlien  there  is  no  special  exciteinent  on  the  subject  of  re- 
ligion. 

In  estimating  the  reality  of  conversion,  we  must  not  look 
to  the  time,  during;  which,  our  minds  may  have  been  al/ected 
with  convictions,  prior  to  helievinn;;  but  to  the  Tcaliiy  of 
certain  characteristic  exercises.  Have  we  been  broufj;!itto 
see  and  feel  our  wretched,  guilty,  cursed  state,  by  reason 
of  our  own  sins?  Have  we  been  alTected  uith  a  sense  of 
the  evil  of  our  sins,  as  comm.itted  against  God?  Have  we 
felt,  that  it  would  be  luost  righteous  for  Him  to  con.demii 
us  eternally,  for  our  sins?  Have  we  been  convinced,  i];;.t 
our  carnal  minds  a»-e  enmity  against  God?  Have  we  seen 
that  there  is,  and  can  l)e  no  hiope  for  us,  from  our  own  oijo- 
dience?  Have  we  heard  of  tiie  salvation  wliich.  tiiere  is  \\\ 
Christ?  Have  we  seen,  that  in  Him  tlicre  is  a  fullness  and 
sufficiency  for  all  our  need — blood,  to  atoac  lor  ou.r  sijis — 
righteousness,  to  justify — and  a  purifying  Spirit,  to  cleanse 
our  hearts?  Have  we  given  full  and  heart)'  credit  to  God's 
word,  when  he  calls  upon  us  to  embrace  this  Saviour,  as  a 
certification  of  his  great  benevolence,  and  of  his  willingness 
to  receive  and  save  us?  Have  we  actually  ventured  upoa 
Christ,  and  given  ourselves,  soul,  spirit,  and  body,  away  to 
Him?     Have  wc  sincerely  and  deeply  repented  of  our  sins, 


454  THE  METAPHYSICAL  NATURE  ciIAP.    XXIV. 

as  committed  against  a  righteons  God,  and  a  merciful  Re- 
deemer? Arrd  have  we  cordially,  unreservedly,  unchange- 
ably, and  forever  devoted  ourselves  to  His  service?  If  so, 
the  blessed  Soirit  has  subdued  us  to  Hin:iself.  The  charac- 
teristic exercises  of  a  saving  change  of  heart,  have  been  ex- 
perienced by  us.  We  are  born  again.  And  no  one,  thus 
born  again,  who  has  seen  and  felt  the  evil  of  his  own  heart, 
the  blindness  of  his  stupid  mind,  and  his  natural  aversion 
from  the  service  of  God,  but  what  is  ready  to  exclaim,  in  admi- 
ration of  the  power  and  freedom  of  the  grace  of  God, 
which  has  made  him  willing  to  submit,  —  "Not  unto  us, 
Oh  Lord,  but  unto  thy  name  give  glory,  for  thy  mercy, 
and  for  thy  truth's  saho.''^  Whether  rude  or  learned,  no- 
ble or  ignoble,  Hindoo,  Hottentot,  CafTre,  Indian,  or  the 
ci'vilized  son  of  science,  he  will  relate,  essentially,  the  same 
experience,  and  evince  the  same  impressions  of  truth  upon 
the  mind.  To  what  other  general  and  extensive  cause,  can 
we  assign  these  mental  exercises  and  transformations  of 
character,  thnn  to  the  Spirit's  gracious  agency.  He  is  their 
author,  and  His  be  all  the  glory  and  all  the  praise. 

From  the  above  general  account,  of  the  change  cf  char- 
acteristic exercises  in  Regeneration,  produced  by  the  Spi- 
rit of  God,  it  is  obvious,  that  tl^ere  ai'e  objects  existing, 
and  that  facts  have  transpired,  which  are,  in  their  nature, 
adapted  to  produce  impressions  and  excitement,  necessary, 
according  to  the  constitution  of  the  human  m.ind,  to  rouse 
the  will  into  appropriate  action; — that  these  objects  and 
truths  are  presented  to,  and  may  be  apprehended  through 
the  exercise  of  our  constitutional  cajiacities,  as  rational  and 
sensitive  creatures; — that  the  word  of  God,  is  the  great  the- 
atre where  they  are  displayed; — that  men  are  naturally 
averse  from  the  contemplation  of  them,  and  treat  them,  as 
though  they  were  false  and  illusory,  being  unwilling  to  pur- 
fsuc  them,  as  the  mcaMSortb.'jir  ci^joyment;and  that  this  aver- 

1.  P.sl;',kn  ('^.v,  1, 


CHAP    XXIV.  OF  REGENERATION.  455 

sion  is  overcome,  by  the  special  influence  of  the  Holy  Spi- 
rit, who,  in  some  way  entirely  unknown  to  us,  but  in  per- 
fect consistency  with  the  established  laws,  which  regulate 
the  exercise  of  our  capacities,  gives  an  impressiveness  to 
these  truths  and  objects,  excites  the  feelings,  secures  the 
attention,  engages  the  affections,  and  so  making  the  man 
willing  and  determined  to  embrace  and  cleave  to  them  for 
ever  as  to  realities  substantial  and  eternal,  revolutionizes 
his  whole  character  and  conduct,  and  develops  in  him  a  new 
life. 


CHAPTER  XXV. 


THE  ICATURE   OJP  SPIRITUAL-  II^L.U3IINA- 
TION. 

Mohai.  exercises  possess  a  complex  character — Inquiry  as  to  tlie  nature 
of  SPIRITUAL  iLLU?.riNATioy — It  docs  Hot   coHsist,    1.  Ill  any  chang-e 

.  wroug-ht  on  the  e.s.?c«ce  of  the  human  mind — 2.  Nor  in  some  ?2eM;/y  che- 
ated disposition  of  mind — 3.  Nor  in  the  communication  of  any  new  fa- 
culty, or  se7isc  or  instinct — 4.  Nor  in  removing  any  iinbecilifi/  of  the  na- 
tural faculties — 5.  Nor  in  any  peculiar  mode  of  intellectual  knowledge — 
The  Bible  does  not  contain  trutli  beyond  the  natuml  capacities  of  the 
mind — Its  mysteries  not  peculiarly  inexplicable — The  fact  not  to  be  de- 
nied however,  that  human  corruption  impedes  the  perceptions  of  the  un- 
derstanding— The  Saviour's  explanation  of  this  thing — John  viii.  43: 
Jer.  vii.  5:  Eph.  iv.  18— -A  General  view  of  the  structure  of  the  Bible, 
which  is  tlie  sphere  of  .F.j>iritual  vision,  tending  to  show,  particularly  tlie 
reason  of  its  obscurity  to  many — An  illustration  drawn  from  real  life — 

.  An  objection  answered — Illustrative  facts  culled  from  christian  experi- 
ence— In  vv-hat  consists  tiie  Spirit's  agency — 'i'liat  agency  unfolded — 
vSome  observations  as  to  incurable  blindiicss  nf  mind,  and  hardness  of 
heart.— i'salm,  Ixxxi.  11,  IC— Ivlat.  xili.  14,  IJ.  kc. 

From  tbo  brief  skclcii  of  the.  iiictapl^.ysical  nature  of 
Regeneration  given  in  the  preccdinj^;  chnplcr,  th.c  reader 
will  have  discovered,  that,  while  it  is  the  commencement 
of  a  change  in  the  chai-acter  of  the  moral  exercises,  and 
subsequent  acts,  those  exercises  are  of  a  complex  descrip- 
tion, and  nol  predicabic  exclusively,  either  of  the  intellec- 
tual perceptions,  or  of  the  sensitive  emotions,  but  uniting 
both. 

Two  thin<];s  are  oi}servablc  m  tliis  process.  The  mind's 
perception  oi  spiritual  tilings,  and  the  heart's  acquiescence 
in  Ihem.  The  former  lias  been  technically  called  spihit- 
■  ^;    iLLrMiNATio>',  and   th.c  latter  corrcsnonds  with  mo- 


CHAP.    XXV.  SPIRITUAL  ILLUMINATION.  457 

RAL  sTTAsioN.     The  agency  of  the  Spirit  in  both,  requires 
our  special  attention. 

In  what  does  spiritual  illumination  consist?  The  reader 
will  excuse  us  if  in  replying  to  this  inquiry,  we  may  seem 
to  repeat  some  ideas  alrendy  brought  into  view.  We  do 
not  aim  to  be  concise,  but  are  anxious    to  be  understood. 

1.  Spiritual  illumination  does  not  consist  in  any  change 
wrought  on  the  essence  of  the  human  mind.  Such  a  change 
would  make  us  no  longer  human  beings.  Let  the  essen- 
tial mind  be  converted  into  that  of  an  angel,  or  seraph, 
or  new  order  of  intelligent  creatures,  and  it  will  no  lon- 
ger be  a  human  soul,  for  by  the  very  terms  of  the  suppo- 
sition, it  is  essentially  changed. 

3.  Neither  does  spiritual  illumination  consist  in  some 
newly  created  disposition  anterior  to,  but  the  appropriate 
cause,  or  immediate  original  of  the  mind's  perceptions 
of  the  truth.  In  so  saying  we  do  not  mean,  that  feelings 
elicited  have  not  an  influence  on  the  mind's  perceptions; 
but  simply,  that  there  is  no  peculiar  foundation,  or  fons 
actionis,  laid  in,  or  superadded  to,  the  constitutional  ca-- 
pacities,  and  susceptibilities  of  the  moral  creature  man,  by 
any  exercise  of  creative  power  on  the  part  of  God.  This 
too  would  be  to  change  the  constitutional  nature  of  the 
being,  were  such  a  thing  in  reality  to  take  place.  When 
the  real  nature  of  what  are  called  dispositions  is  examin- 
ed, they  will  be  found  to  be  habits  oi  feeling;  and  every 
one  who  has  attended  to  the  exercises  of  his  own  mind, 
knows  that  a  powerfully  and  permanently  influential 
feeling,  may  be  awakened  by  a  simple  combination  of 
circumstances  adapted  to  the  mood  of  the  individual's 
mind  at  the  time.  One  strong  and  vivid  emotion  or  feel- 
ing, ripening  into  purpose,  secures,  by  virtue  of  the  very 
laws  of  mind,  the  easy  and  frequent  indulgence  of  the 
same;  and  unlike  our  mechanical  habits,  the  very  first  im- 
pulse of  such  feeling  assumes  for  years  afterwards  a  de- 

58 


45S  THE  NATURE  OF  cHAP.   XXV, 

termining  character.  But  in  all  this,  there  is  no  new 
foundation  laid  in  nature,  by  any  creative  act — no  pro- 
duction of  a  new  principle  or  cause  of  action  sui  s^e?terJs, 
but  simply  the  eliciting  of  constitutional  susceptibilities 
in  new  exercise,  and  of  such  sort — so  vivid,  so  strong,  so 
influential,  as  to  secure  their  easy  and  freqtient  repetition. 
It  is  philosophy  that  talks  of  some  peculiar  adaptation  of 
created  nature,  that  is  the  specific  cause  of  those  acts  and 
exercises,  which  as  they  are  strung  together  in  series,  or 
become  habitual,  we  denominate  dispositions.  And  it  is, 
as  we  apprehend,  an  improper  use  of  the  term — one  which 
common  sense  will  not  sustain,  to  designate,  as  a  dispo- 
sition^ a  mere  modification  of  created  nature;  for  such  ac- 
cording to  the  philosophical  use  of  the  term  just  noticed,  it 
must  mean.  We  use  it  commonly,  to  denote  any  partic- 
ular cl*ss  of  acts,  and  exercises  towards  given  objects  as 
they  operate  on  our  constitutional  capacities  and  suscep- 
tibilities, and  not  as  efficient  causes  per  se,  lodged  in  the 
structure  of  the  soul,  or  super  added  to  its  properties. 

3.  Neither  does  spiritual  illumination  consist  in  the  com- 
munication of  any  tiew  faculty,  or  sense,  or  instinct,  to 
ihe  soul.  For  if  so,  then  it  follows,  as  in  the  former  case, 
that  the  subject  of  it  ceases  to  be  a  human  being.  We  may 
be  unable  to  know  what  they  might  do  with  it,  yet  we  can 
(conceive  it  possible  that  there  should  be  creatures,  wjiom 
the  power  of  God  may  create,  having  all  our  senses,  and 
one  or  more  superadded.  The  addition  of  these  n.?w 
senses,  would  constitute  them  creatures  of  adiflVrent  con- 
stitutional nature  from  ourselves;  and  should  ive,  by  any 
exercise  of  divine  power,  become  similarly  endowed,  we 
should  cease  to  be  human  beings.  The  same  tnings  hold 
true,  with  respect  to  our  intellectual,  as  well  as  to  our  sen- 
sitive nature.  Say  that  our  minds  have  been  rendered  ca*" 
pable  of  new,  or  angelic  modes  of  thought,  and  we  have 
ceased  to  Ix)  m^n.     Beside,,,  if  illumination  consists  in  per- 


CHAP.   XXV.  SPHUTUAL  ILLrMl-^TATlON'..  45-9 

ceptions,  tiirough  a  new  sense,  or  by  means  of  a  new  fa- 
culty, or  instinct,  created  in  the  soul,  the  unregenerate  man 
ijs  no  more  under  obligation  to  understand  and  approve  of 
spiritual  things,  and  act  accordingly,   than  the  blind   man 
can  be,  to  perceive  and  understand  colors,  or  the  deaf  man 
■sounds.      Without  the  capacity  or  faculty,  requisite  to  per- 
ceive and  understand  the  truth,  all  moral  obligation  would 
cease;  and,  accordingly,  the  Saviour  has  authorized  us  to 
believe,  that  the  ignorance  and  blindness  of  men,  on  spirit- 
ual subjects,  is  not  owing  to  the  destitution  of  any   of   the 
natural  faculties  or    capacities  for  mental  action,  employed 
in  the  perception  of  truth.   Whatever  derangement  sin  may 
have  produced  in  our  moral  nature,  one  thing  is  certain — 
it  has  not  robbed  us  of  any  distinctive  power,  or  capacity, 
witli  which  we  were  originally  endowed  by  our  great  Cre- 
ator.     It  is  not  a  necessary  consequence  of  the  fall,  that  any 
of  the  natural  operations  of  the  human  mind  should  be  de- 
stroyed.     Instances,  it  is  true,  do  occasionally  occur  in  the 
case  of  idiots  and  lunatics,  where  the  rational  powers  are 
withheld,  suspended, or  not  developed, — sad  proofs,  indeed, 
of  tliO  havoc  wliich  sin  has  made,  but  not  the  necessary  and 
infallible  consequences  of  the  fall.    For,  he  that  would  con- 
clude from  such  facts,  that  the  fall  of  man. has  deprived  us 
of  any  mental  faculty,  must,  by   the  very  same  mode  of 
reasoning,  infer  from  the  fact  of  some  being  born  blind, 
i\nd  others  being  naturally  deformed,  or  deaf  mutes,  that  it 
has  also  dejjrived  us  of  corporeal  powers.      The  absurdity 
of  this  iiist  idea  is  obvious;  and,  therefore;  by  a  parity  of 
reasoning,  we  are  forbidden  tc  conclude,  th      the  fall  has 
divested  the  human  mind  of  any  of  its  naturu'  capacities  or 
jpowers,  and,  consequently,  that  illumination  nc  more  con- 
sists in  restoring  the  lost  Capacity,  than  in  imparting  new.  - 
Man  is  still  possessed   of  all   those  powers,  which  are  ne- 
cessary  to  constitute  him  a  moral  agent.      To  deny  this,  i* 
fto  deny  human  accounl^iljility. 


4^0  THE  NATURE  ©F  cHAP.    XX\r. 

4.  Nor  does  spiritual  illumination  consist,  in  removing 
any  natural  imbecility  of  mind,  or  ^depravation  of  the  fa- 
culty'' of  understanding,  which  may  be  supposed  to  prevent 
the  exercise  of  the  intellectual  powers,  in  the  perception 
of  spiritual  truth.  Dr.  Owen  speaks  of  **a  two-fold  impo- 
tency  on  the  minds  of  men,  with  respect  to  spiritual  things. 
1.  That  which  immediately  affects  the  mind,  a  natural  im- 
potency,  whence  it  cannot  receive  Xh^m^  for  want  of  light 
in  itself.  2.  That  which  affects  the  mind  by  the  will  and 
affections,  a  moral  impotency,  whereby  it  cannot  receive 
the  things  of  the  Spirit  of  God,  because,  unalterably,  it  will 
not."*  This  is  a  legitimate  inference,  from  the  doctrine  of 
physical  depravity.  To  present  truth  to  the  mind  of  man, 
thus  disabled,  would  be  just  as  absurd,  as  to  reason  with  an 
idiot.  If,  however,  the  mind  is  not  physically  disabled, — 
created  defective, — spiritual  illumination  cannot  consist  in 
restoring,  by  a  new  creative  process,  what  had  not  been 
lost. 

5.  Neither  does  illumination  consist  in  any  new  and 
peculiar  mode  of  mere  intellectual  perception  of  truth.  For 
both  the  renewed  and  the  unrenewed,  possess  the  same  esse}i~ 
Hal  capacities,  and  are  governed  by  the  same  general  laws 
of  thought.  And  the  former,  sustaining  no  change  in  the 
essence  of  their  being,  nor  receiving  any  superadded  facul- 
ty or  sense,  their  intellectual  operations  cannot  differ,  es- 
sentially, from  those  of  the  latter.  How  far  the  exercise 
of  the  intellectual  powers,  on  the  part  of  the  unrenewed, 
may  be  impeded  by  the  corruption  of  their  liearts,  is  a  ques- 
tion we  shall  not  undertake  to  solve.  That  in  regard  of 
spiritual  and  moral  truth,  the  perceptions  of  men  of  quick 
understanding  have  been  greatly  blunted  by  the  disorder- 
ed state  of  their  hearts — by  the  prevalence*of  corrupt  incli- 
natioris,  is  a  fact,  of  which  there  is  abundant  proof.     And, 

4.  Owen  on  the  Spirit,  vol.  1,  p.  41T. 


CHAP.    XXV.  SPIRITUAI.  ILLU.MIXATIOX.  461 

inasmuch  as  almost  all  our  intellectual  knowledge  has,  or 
may  be  made  to  have,  some  hearing  on  moral  and  spiritual 
things,  the  man  of  depraved  taste,  who  is  not  only  destitute 
of  a  relish  for  holiness,  but  actually  disrelishes  it,  labours 
under  the  influence  of  prejudices,  which  may,  and  often  do 
prevent  him  from  perceiving  truth  perfectly  obvious.  He 
is  actually,  in  this  state  of  mind,  disqualified  for  impartial 
investigations,  so  that  the  very  energies  of  his  mind  may 
he  employed,  in  the  miserable  attempt  to  confirm  and  illus- 
trate, what  is  absolutely  false.  The  apostle  has  told  us, 
that  "the  world,  by  wisdom,  knew  not  God — They  became 
vain  in  their  imaginations,  and  their  foolish  heart  was  dark- 
ened; professing  themselves  to  be  wise,  they  become  fools, ''^ 
and  he  gives  us  the  most  palpable  proof  of  it  in  the  fact, 
that  they  ^'changed  the  glory  of  the  incorruptible  God, 
into  an  image  made  like  to  corruptible  man,  and  to  birds, 
and  to  four-footed  bensts,  and  creeping  things."^  Tiie 
christian  man,  whose  mind  is  free  from  the  prejudices  against 
God  and  holiness,  engendered  in  a  depraved  heart,  is  un- 
questionably, all  other  things  being  equal,  more  likely  to 
make  the  most  rapid  and  extensive  acquisitions  in  valuable 
science.  And  facts  will  confirm  the  assertion.  Any  ad- 
vantage, however,  which  a  renewed  man  may  possess,  in 
this  respect,  is  not  to  be  attributed  to  the  removal  of  any  con- 
stitutional or  peculiar  obliquity,  or  imbecility  of  intellect, 
but  to  the  healthful  exercise  of  all  the  moral  powers,  secur- 
ed by  the  Spirit  of  Life.  The  advantage,  in  respect  of  mo- 
ral and  divine  truth,  is  undeniable. 

But  this  is  not  owing  to  any  thing  in  the  truths  of  the 
Bible,  beyond  the  natural  capacities  of  the  human  mind,  or 
requiring  peculiar  modes  of  intellectual  perception.    We  are 
distinctly  told,  that,  as  it  regards  the  great  truths  of  the' 
Bible,  *Hhe  way-faring  men,  though  fools,  shall  not  err 

1.  Horn.  T,  21—23. 


46-2  '^^^^''  XATURE  OF  CJlAr.   XXV- 

therein."^  The  law  of  the  Lord  is  declared  to  be  perfect 
and  ris^ht,  ^'making  wise  the  simple,"  and  "enlightening 
the  eyes.''^  It  is  true,  that  it  discloses  to  our  view  a  A^ariety 
of  facts,  which  are  altogether  mysterious  and  inexplicable, 
and  which  never  could  have  been  conceived  of  by  the  hu- 
man mind,  if  they  had  not  been  made  known  to  us.  But 
the  doctrines,  i.  e.  the  propositions  founded  on  these  facts, 
are  just  as  intelligible,  as  are  any  advanced  in  elementary 
treatises  in  the  sciences.  Nay,  in  this  respect,  the  Bible 
clainis  superiority  to  alt  the  writings  of  men. 

jts  mysteries  are  not  more  inexplicable,  than  are  some 
of  the  facts,  on  which  mathematical  reasoning  is  based,  or. 
than  the  innumerable  phenomena  on  which  the  doctrines 
of  chemistry  and  natural  philosophy  rest.  He  that  can 
comprehend  the  axioms  of  tlie  former,  is  capable  of  aj>- 
,prehending  the  <^oc/r/;?e^  of  Revelation.  We  do  not  say  the 
fact;  and  lience  we  find  many,  who,  with  but  little  men- 
ial cultivation,  have  been  able  to  understand  and  discuss 
all  tiie  doctrines  generally  comprised  in  a  system  of  the- 
f)logy,  and  who  could  never  perhaps  be  made  to  com^pre- 
hend  a  single  proposition  of  Euclid.  We  now  speak  of 
mere  scientific,  or  intellectual  acquaintance  with  the 
trutiis  of  Scripture,  by  those  that  are  confessedly  unre- 
newed. The  fact  is  not  to  be  disputed,  that  multitudes, 
who  give  no  evidence  whatever  of  a  saving  illumination, 
understand  the  doctrines  of  revelation — which  fact  fur- 
nishes strong  and  incontestible  proof,  that  there  is  notliiag 
in  thein  which  transcends  the  natural  capacities  of  the 
human  mind;  and  consequently,  that,  in  whatever  spiritual 
illumination  may  consist,  it  is  not,  in  any  peculiar  modes 
of  intellectual  perception  of  truth. 

Yet  there  is  no  denying  the  fact,  that  human  corruption 
■impedes  the  perceptions  of  the  understanding.     We  have 

1.  Isai.  XXXV.  8. 

2,  Psalm,  jfix.  7,8. 


OHAP.   XXV.  SPmiTUAL  ILLirMlNATION.  463 

a  striking  example  of  this  sort  proposed  m  the  ciise  of 
Christ's  hearers.  They  seemed  to  labour  under  some 
great  and  pressing  difficulty, — something,  ^vhich,  as  it 
Were,  blinded  their  minds,  and  rendered  it  impossible  for 
them  to  understand  Him.  *^' Why  do  ye  not  understand 
my  speech,  even  because  ye  cannot  hear  my  words. "^ 
But  alas!  they  are  not  the  only  example!  How  many  sit 
under  the  preaching  of  the  Gospel  for  years,  and  remain 
utterly  ignorant  of  its  grand  and  peculiar  truths!  They 
have  ej^es,  but  see  not~minds,  but  they  perceive  not, — 
and  seem  to  be  illustrations  of  the  dreadful  sentence  of 
Heaven, — ''  It  is  a  people  of  no  understanding,  therefore, 
He  that  made  them,  will  not  have  mercy  upon  them,  and 
He  that  formed  them,  will  shew  them  no  flivour. ''' ^  But 
these  facts  no  more  prove  that  men  are  destitute  of  intel- 
lectual capacities  to  perceive  the  truth,  than  does  the  stu- 
pidity of  one  and  another  with  regard  to  the  process  of 
mathematical  analysis,  prove  the  human  m/ind  to  he  desti- 
tute of  a  capacity  for  the  apprehension  of  such  truth.  It 
is  not  only  in  respect  of  scriptural  truth,  that  the  percep- 
tions of  the  mind,  are  impaired  by  the  corruption  of  the 
heart.  Passion,  and  prejudice,  and  various  sinful  affec- 
tions, have  an  injurious  influence  on  it,  even  in  respect  cf 
those  subjects  which  are  properly  intellectual  and  scien- 
tific. 

The  Saviour  has  Himself  anticipated  and  answered  the 
inquiry,  whence  arises  the  difficulty  in  apprehendi^ig  the 
truth  bv  the  unrenewed  mind.  When  He  said  of  those 
wliom  He  addressed,  that  thev  co?//.^/ no/ hear  His  words, 
and  assigned  that  as  the  reason  of  their  not  understanding 
his  speech,  he  certainly  did  not  mean  to  say,  that  the-y 
could  not  perceive  the  sound  of  His  voice  through  the  ex- 
ternal 5(';?.se  of  hearing.      They  were  not   deaf.      By  hear- 

1.   Joliii,  viii,  43-  5.  Isai   xxviii".  11. 


4G4  THE  NATURE  OF  ciIAP.  XXV. 

fng,  He  undoubtedly  meant,  giving  that  attention  to  what 
He  said,  which  was  necessary,  in  order  to  understand  it. 
No  man  ever  yet  understood  a  proposition  or  discourse  to 
which  he  did  not  attend.  Attending  is  the  very  mode 
throu"-h  which,  the  mind's  energies,  requisite  to  the  per- 
ception of  truth,  are  roused  into  action.  Now  why  cannot 
the  carnally  minded  sinner  give  his  attention  to  divine 
thin'^s?  Why  can  he  not  think  as  intensely,  and  with  as 
deep  interest,  about  ihem  as  about  the  things  of  this 
world?  Is  any  new  faculty  wanting?  If  so,  then  is  he 
freed  from  all  obligation  to  do  so;  for  God  will  not  re- 
quire human  beings  to  perform  actions,  for  wliich  they 
have  not  the  requisite  natural  capacity.  Will  He,  does 
He,  require  the  deaf  mute  to  hear,  or  the  blind  to  see? 
By  no  means.  Why  then  did  not  Christ's  hearers  give  their 
interested  attention  to  what  He  said?  Because  their  pas- 
sions and  prejudices  were  such,  and  so  powerful,  as  to  ren- 
der them  unwilling  to  do  so.  They  actually  hated  Him, 
and  were  actuated  with  murderous  designs  in  relation  to 
Him.  The  grand  difficulty  in  understanding  the  words 
of  Christ,  arises  from  the  natural  aversion  of  the  heart  to 
what  He  speaks.  There  is  no  relish  for  it,  but  on  the 
contrary,  a  disrelish. 

When  we  look  into  the  context,  from  which  we  have 
just  quoted,  where  Christ  describes  the  character  of  His 
hearers,  we  find  that  he  declares  them  to  be  assimilated 
to  Satan,  in  two  of  their  leading  and  essential  features. 
They  had  a  desire  to  kill  Him,  and  a  disrelish  for  the 
truth  He  spoke,  thus  proving  themselves  to  be  the  off- 
spring of  the  god  of  this  world,  who  *'  was  a  murderer 
from  the  beginning,  and  abode  not  in  the  truth,  because 
there  is  no  truth  in  him."^  Their  love  oi  falsehood,  and 
dislike  of  the  truth,  He  assigns,  as  the  reason  why  they 

1.  John  viij.  44. 


CilAP.   XXV\  SPIRITUAL  IL"LUMIXATIOX  465 

could  not  Iiear,  and  did  not  believe  Him,  who  spake  thd 
truth.  The  same  thing,  as  we  have  seen,  is  done  by  the 
Apostle,  who  assigns  the  difficulty  or  impossibility  in  the 
way  of  the  unrenewed  sinner's  obedience>  to  the  enmi- 
ty of  his  mind. 

The  Saviour  has,  as  we  think,  most  conclusively  deci- 
ded this  matter.  "This  is  the  condemnation  that  light  is 
come  into  the  world,  and  xno^xi  loved  darkness  rather  than 
Jight,  because  their  deeds  were  evil.  For  every  one  that 
doeth  evil,  hateth  the  light. "^  Now  it  is  as  impossible 
for  a  man,  to  hate  wliat  he  does  not  perceive,  as  it  is,  to 
love  what  he  does  not  in  some  measure  know.  There  is 
therefore,  according  to  the  plain  and  obvious  import  of  the 
Saviour's  terms,  no  differing  mode  of  intellectual  perc^- 
tion  of  tl^.e  truth.  The  cause  of  spiritual  blindness,  is  the 
prevalent  influence  of  a  hatred  of  the  truth. 

God  also  assigns  the  same,  as  the  reason  of  the  contin- 
uous and   confirmed  rebellion,  of  the  ancient  inhabitants 
of  Jerusalem.    *'Why  is  this  people  of  Jerusalem,  slidden 
back  with  a  perpetual  backslidi.jg?  They  holdfast  deceit^ 
they  refuse  to  return."^  The' Apostle  represents  that  the 
Gentile  world,  the  unrenewed,  whose  case  was  hopeless, 
had  so  far  abandoned  themselves  to  their  corrupt  inclina< 
tions  and  desires,  as  to   be  actually  destitute  of  any  sensi- 
tiveness, with  respect  to  holy  things.     It  was  because  of 
the  blindness  of  their  henrtj^^  and  their  ^^  h^'ing  past  feel* 
ing^'    that  they   were  "  alienated  from  the  life  of  God," 
held  in  ignorance  ^'having  the  understanding:  darkened.*'' 
Whereas  the  Ephesian  converts  had  "put  off  concerning  the 
former  conversation,  the    okl  man   which  is  corrupt,  aC' 
cording  to  the    deeeitful  lusts,  and  had  been  renewed  in 
the  spirit  o£  their  minds. ''^  These  passages  may  suffice. 
The  difficulty,    which  the  unrenewed   sinner  finds,  in  un- 


1  Johniii.  39,  20. 

2.  Jer.  viii.  5. 

3.  Epa.lv.ir--19, 

4cEph.  •;v52,23. 
5^ 

46S  THE  NATURE  OF  CHAP.  XXV. 

derstanding  the  trutli,-  arises,  not  from  any  defective  or- 
ganization of  the  mind;  nor  from    the  want  of  any  consti- 
tutional capacity;  nor  from  any   particular   imheciliiy   of 
natural  intellect;  nor  from  any  peculiarity  in  the  truth  it- 
self, which  renders  it  unadapted  to  the  natural  faculties  of 
the  human  soul;  but  from  the   powerful  and  prevalent  in- 
fluence of  those  feelings,  which  oppose  themselves  to  the 
truth,  and  prevent  them  from  giving  that  simple,  sincere. 
undivided  and  interested  attention  to  it,  which  it  deserves. 
And  this  conclusion  maybe  illustrated  and  confirmed  by 
an  exhibition  of  facts.     The  Bible,  being  the  sphere  of 
observation    and  of  spiritual   vision,  may  properly  claim 
a  brief  notice  from  us  of  its  structure,  and  the  correspond- 
ent actings   of  the  human  mind  in  the  apprehension  of  its 
truths.   There  are  various  kinds  of  composition,  or  rather, 
divine  truth   is  presented,  in  the  sacred  Scriptures,  in  va- 
rious forms,  which   render  it  perfectly  intelligible  to  tlie 
unrenewed  mind.     There  are  some  parts,  which  are  pure- 
ly intellectual,  i.   e.  divine  truth  in  them  is  presented  to 
us  in  a  form  perfectly  abstract  and  logical.     Every  mind 
capable  of  such  an  intellectual  proce&s  as  m-ust  be  had  in 
conducting  a    mathematical  demonstration,  or  in  pursuing 
a  philosophical  investigation,  or   in  framing  an  argument, 
can  comprehend    them.      There  are  others  which  are  pre- 
sented in  the  simple  dress  of  historical  narrative,  and  these, 
even  children  understand  without  difficulty.      Others  yet, 
are  exhibited  in  2,  poetical  garb;  and  tb'ese  delight  thetm- 
aginations  of' many,  who  disregard  the  Bible  as  a  Revela- 
tion from   God.      An  illusirious  modern  poet  awarded  the 
pilm    to  the  poetical   writings  of  Moses  ki  the  book   of 
Job,  and  says   that    he  once  had  thoughts  himself  of  wri- 
ting a  Job,  but  despaired  of  success.      Now  in    such  parts 
->f  the  uor.lof  Ujdi  the  unrenewed  mind,  finds  no  peculiar 
f«^ifficijity  in  apj^iehending    its  truths.     In  proof  of  this^ 


CHAP.   XXV,  SPIRITUAL  ILLUMlNATiON.  4^7 

we  have  abundant  facts.  What  parts  oi  the  Bible  does 
the  close  mathematical  reasoner  so  often  select  for  his 
reading,  as  the  very  logical  writings  of  Paul?  Where  does 
the  man  of  taste  and  fancy  go  more  frequently,  than  to  the 
pDctical  writings  of  the  Old  Testament?  And  what  is  more 
frequently  conned,  or  read  with  more  pleasure  by  child- 
ren, and  the  great  mass  of  those  who  read  the  Bible  when 
urged  to  it,  merely  from  a  general  sense  of  duty,  than  the 
interesting  and  striking  histojnes  and  anecdotes  related  in 
the  Old  and  New  Testaments?  They  all  find  in  tTifelBible, 
something  adapted  to  their  taste,  and  which  must  be  per- 
ceived, or  it  never  could  bo  relished.  ♦ 

But  we  remark,  in  the  next  place,  that  there  are  numer- 
•^©ns  passages  in  the  Bible,  which  belong  not  properly  to  ei- 
ther of  the  above,  and  sometimes  expressions  and  senti- 
ments occur  in  them,  which  are  the  offspring  of  feeling. 
'Intellect  is  employed  to  portray  the  emotions,  the  sensi- 
nilities,  the  passions  of  the  convinced,  converted  and  sanc- 
tified soul.  Now,  it  is  a  truth,  which  will  not,  we  pre- 
a  ime,  be  seriously  disputed,  that  the  language  of  passion 
or  feeling  cannot  be  well  or  fully  understood  by  one,  who 
is  destitute  of  the  passions  and' feelings,  expressed  or  im- ' 
plied, — who  has  never  experienced  them.  Language  can- 
not excite,  in  a  blind  man,  the  idea  of  vision.  Nor  can 
signs  convey  to  the  deaf  mute,  that  of  sound.  So,  nei- 
ther can  the  language  of  strong  emotion — of  excited  feel- 
ing, be  fully  comprehended  by  him,  who  is  a  stranger  to 
the  feelings  which  dictate  it.  The  language  of  the  amorous 
swain,  for  example,  is  disgusting  to  one,  that  never  felt  the 
lender  emotion.  There  is  a  sympathy  of  feeling,  necessa- 
ry to  render  language  lucid  and  intelligible,  where  it  is 
that  of  the  heart.  The  slave,' whose  dark  mind  has  never 
•^heen  illumined  with  freedom's  genial  rays,  who  knows  not' 
■the  aspirations  and  emotions  which  liberty  inspires,  cannot 
understand  the  glowing  language  of  the  freeman,  who  is  in- 


46S  T»E  NATURE  OP  cMAP.    xxv . 

spired  with  the  love  of  country.  There  is  no  sympathy 
between  them.  Just  as  it  is  necessary  for  us  to  have  seen 
an  object  in  nature,  in  order  to  have  a  simple  idea  of  it,  so 
is  it  necessary,  that  our  hearts  should  be  affected  in  some 
measure,  as  are  those  of  the  convinced  and  converted  sin- 
ner, in  order  to  understand  him  wlien  he  speaks. 

This  being  the  case,  it  follows  that  those  parts  of  the 
word  of  God,  which  imply  or  describe  the  various  emotions 
of  a  sanctified  heart,  cannot  be  understood  by  him,  who  has 
never  experienced  such  emotions.  Now,  strong  devotion- 
al feelings,  and  holy  exercises  of  heart,  prevail  throughout, 
and  under  the  guidance  of  the  Spirit  of  God,  suggested  the 
language  of  holy  writ.  The  hearts  of  the  inspired  writers 
of  the  Scriptures,  glowed  with  zenl  for  God,  and  gratitude 
to  Christ,  and  love  for  the  souls  of  men.  And  they  were, 
oftimes  filled  with  heart-rending  sorrow  for  sin,  with  ho- 
ly joy  and  delight  in  God,  with  agonizing  grief  for  the  dis- 
honor done  to  Him  by  wretched  men,  and  with  a  concern 
like  the  very  ti»avail  of  birth,  for  the  salvation  of  souls. 
Wherefpre,  it  is  obvious,  that,  if  the  above  remarks  are 
tfue,  then,  where  such  things  have  never  been  experienc- 
ed—where the  heart  has  never  been  waked  up,under  the  in- 
fluence of  holy  emotions,  the  Bible,  in  all  the  splendor  and 
fervor  of  its  spirituality,  must,  to  the  unrenewed  man,  be  a 
sealed  book.  Now,  tliat  such  feelings  are -not  naturnl  to 
men,  has  been  already  fully  shewn.  We  are,  by  nature, 
destitute  of  holy  feelings.  The  love  of  God,  and  genuine 
Repentance  for  sin,  are  wanting  in  the  unrenewed  heart.  "I 
know  you,"  said  the  Saviour  to  his  hearers,  "that  ye  have 
not  the  love  of  God  in  you."^  God  is  hated,  and  sin  is 
loved.  Here,  then,  are  we  to  look,  for  the  source  of  all 
the  difficulty  of  which  some  complain  so  loud  I}'',  in  hearing 
and  understanding  the  words  of  Christ.  The  words  arie 
jlain,  arid  perfectly  infelligible  to  those,  who$e  inin*ds  ^n^ 


CHAP.    .VX-\  .  SMiU'i  rAl.  TLI.rMLXATlOY.  4t;(j 

hearts  are  overpowered  with  prejudice  and  uiiliko  cf  C7od. 
Tiiey  are  not  straitened  in  God,  hut  in  their  own  bowels. 
Your  own  wilful,  obstinate,  malicious,  and  inveterate  ha- 
tred of  holiness,  and  your  besotting,  slupifying,  and  en- 
slaving love  of  sin; — your  enmity  against  God  and  Clirist, 
and  your  raging  thirst  after  the  riches,  honors,  antl  plea- 
sures of  the  world,  prevent  you,  oh  impenitent  reader,  from 
giving  that  sincere  and  docile  attention  to  the  words  of 
Christ,  which  is  alike  your  duty  and  your  interest,  as  a 
rational  and  immortal  being.  Lay  not  the  blame  of  your 
ignorance  and  blindness  on  God, 

From  the  above  view  of  the  subject,  it  is  obvious, — that 
as  the  spiritual  blindness  of  men  is  owing,  not  to  essential 
disorganization  of  mind,  nor  to  the  destitution  or  imbecil- 
it}^  of  constitutional  susceptibilities,  nor  to  an}^  difference 
in  the  modes  of  intellectual  perception  of  truth, — but, 
simply,  to  the  entire  absence  of  all  those  feelings,  or  excit- 
ed sensibilities,  appropriate  to  the  objects  and  subjects  sub- 
mitted to  attention  in  the  sacred  Scriptures; — so,  spiritual 
illumination  consists  in  the  experimental  and  feeling  sense 
of  tlie  truth,  which  is  connected  with  its  vivid  and  interest- 
ed perception.  The  sensibilities  of  the  heart  are  roused, 
and  brought  into  blissful  action  by  divine  things.  They 
appropriately  and  pleasurably  affect  the  man,  and  that  gives 
a  vigor,  and  intensity,  and  vividness  to  his  perceptions  of 
them,  which  the  dull,  systematic,  scientific  or  philosophi 
cal  views  of  the  doctrinal  christian,  or  rationalist  in  reli- 
gion, ever  want. 

And  this  view  of  the  subject  will  admit  of  very  easy  and 
familiar  illustration.  You  may  have  seen  a  man  become 
inimical  to  another,  for  some  reason,  which  neither  he,  nor 
any  one  else  perhaps,  could  divine,  and  whose  enmity  was. 
altogether  as  unjust  as  it  was  unreasonable.  Although  the 
character  of  the  man  he  hates  may  be  excellent,  and  he  may 
even  befriend  him  and  his  family,  yet  hislj-eart  has  a  bias 


470  'I'lIK  XAiTK'!-.  or  CHAP.    XXV. 

against  him,  and  he  disrelishes  every  thing  which  helongs 
to  him.     Whatever  he  does,  or  says,  or  thinks,  or  enjoys; 
his  deportment  and  conversation, his  opinions  and  company^ 
his  children  and  friends,  his  business  and  possessions,  the 
very  signt  of  him,  every  thing  that  is  his, — he  hates.    En- 
deavour to  persuade  him  he  is  wrong; — recount  to  him  the 
riumerous  excellencies  of  the  one  he  hates; — tell  him  of 
the  many  kindnesses  he  himself  has  received  from  him; — 
ydduce  proof  till  h'c  can  no  longer  reply,  and  although  you 
may  have  given  him  much  knowledge  which  he  never  had 
before,  yet,  if  his  heart  still  cherishes  its  hatred,  you  will 
not  convince  him.      His  hatred,  instead  of  being  diminish- 
ed, will  ratiier  be  increased.     But  let  him  cease  from  his 
enmity,  and  become  a  friend,  how  great  will  be  the  change! 
Every  thing  will  be  seen,  as  it  were  in  a  new  light.     The 
very  things  his  heart  hated,  will  now  be  loved; — not  because 
he  has  any  greater  knowledge  of  the  man's  character  and 
conduct,  but  because  the  state  of  his  own  mind  has  under- 
gone a  change.     It  is  thus,  in  reference  to  the  sinner's  ha- 
tred of  God.      Although  he  may  know  much  of  Him,  his 
knowledge  only   irritates.       His   mind   is  enmity  against 
ilini.    Sucii  are  the  feelings  of  his  heart,  that  the  knowledge 
of  Him   proves  p.iinful.     But  v/hen  spiritual  illumination 
iakes  place — trie  feelings  of  the   heart  have   undergone  a 
c^hange.      Instead  of  hatred  and  irritation,  ther^  are  love  and 
delight.      The  sensibilities  of  the  soul  are  differently  cxcit- 
-'cd,  and  the  very  ol)jects  which   once  irritated,  disgusted, 
tormented,  now  please,  refresh,  and  satisfy.      Divine  things 
possess  a  charm,   which  he  never  felt  before; — not  because 
lhey  were  not  perceptible  before,  but  because  a  jaundiced 
mind,  a  prejudiced  heart,  a  bitter  enmity  to  God,  divided 
and  distracted  the  attention,  and  thus  prevented  them  from 
■making  their  appropriate  ifhpressions. 

Will  it  be  objected  to  this  view  of  the  subject,  that  it  de- 
grades the  ru-iional  cr  intellectual  nature  of  jman.  by  making 


CHAP   XXV.  SfllllTUAl.  ILLUMINATrOX.  47I 

the  perceptions  of  the  mind  depandent,  for  their  ciiaracter, 
upon  the  sensitive  properties  or  feelings?  The  ohjeciion  has 
no  force.  It  is  the  fact,  de<j;radin<r  as  men  m.iv  tliink  it. 
And  it  follows  the  entire  anah)2;y  of  our  being.  Sensnilon 
forins  the  hasis  of  ail  our  knowledge. 

Our  corporeal  senses  rei^ulate,   and  inHuence,  and  shnpe 
■the  character  of  our  intellectual  operations.     And  if  so,  why 
sjiould  we  he  loath  to  believe,  that  our  perceptions  of  spirit- 
ual things,  may  be  dependent  on.  the  susceptibilities  of  our 
sensitive  nature?     Whether  these  susceptil)ilities  have  their 
origin  in  the  corporeal  organization  of  our  complex  nature, 
or  whether  they  are  merely  sympathetic  affections  of  the 
immortal  spirit,  in  unison  with  animal  sensations,  certa^i  it 
is,  that  not  a  few  of  those  things,  which  are  characteristic  of 
the  renovated  man,  and  of  the  feelings  excited,   when  the 
spiritual   perceptions  are  most  vivid,   do   involve,  or  are 
blended  with  animal  se,nsations.      We  must  take  man  as  he 
is — complicated  in  his  structure  as  His    Creator  has  made 
him,  if  w^e  would  rightly  estimate  his  characteristic  exerci- 
ses.  And  to  say,  that  making  the  intellectual  opcratioiis  de- 
pendent on  the  emotions,  or  to  connect  them  with  the  sen- 
sibilities of  the  heart  as  consecutive,  or  as  taking  their  char- 
acter from  them,  is  degrading  the  rational  being,  is  merely 
begging  the  question.    •  Analogy  decides  against  the  objec- 
tion.   And  so  will  the  united  testimony  of  many  facts,  which 
may  be  culled  from  christian  experience. 

Conviction  of  sin,  consists  not  in  the  mere  intellectual 
perception  of  the  nature  of  sin;  but  in  the  feeling  sense  of  the 
fact,  that  we  ourselves,  personally  are  sinners.  The  mind 
of  the  convinced  sinner,  apprehends  it  is  as  a  reality,  that 
he  is  a,  rebel  against  God,  and  the  -deep  feeling  of  interest 
thence  excited  inliis  hearlv  makes  the  apprehension  abiding 
and  influential,  and  reitdcrs  hiin  particularly  sensitive.  \n 
view  of  the  e^vil  nature,  as  w^ril  us  of  the  consequences  of  his 
owi!  ^i»is.      .Xv>  «>i!c  ever  \o.\  i|]auc;htof  caliini^  the  mere  In-' 


412  THE  NATlllS  OF  cHAP.    XXV. 

operaLive  intellectual  judgmont,  as  to  Ihc  nature  of  sin,  con- 
viction. It  is  tlie  sinner's  waking  up,  under  a  realizing  view 
o^  ihc  fact  of  his  own  guill^  and  its  just  and  horrid  conse- 
quences in  his  own  case. 

The  graces  of  the  Spirit,  will  be  seen  to  be  something 
more  than  mere  intellectual  perceptions  of  truth.  They  in- 
volve, essentially,  tliose  feelings  or  emotions,  which  are  ap- 
propriate to  the  character  of  the  objects  the  Spirit  present:., 
and  the  relations  the  individual  sustains  to  them. 

The  peculiar  si gnificancy  of  particular  passages  of  scrip- 
ture, which  every  christian  has,  at  times,  noticed  in  his  ex- 
perience, and  which  is  oftimes  esteemed  proof  of  some  spe- 
cial illtimination  of  the  Spirit,  can  be  easily  explained  by  a 
reference  to  this  simple  fact,  that,  on  such  occasions,  the  in- 
dividual has  experienced  the  very  feelings  expressed  in  the 
language  contemplated. 

In  seasons  of  affliction.,  and  persecution,  and  peril,  from 
different  sources,  when  feeling  is  strongly  excited.,  how 
pregnant  with  import  are  many  of  the  Pslams,  which,  un- 
der other  circumstances,  make  but  little  impression!  The 
perfect  applicability  of  the  sentiment  expressed,  to  the  cir- 
cumstances of  the  christian,  when  feeling  of  any  kind  is  ex- 
cited, renders  it  quite  intelligible. 

In  seasons  when  strong  devotional  feelings  prevail,  how 
refreshing  arc  those  parts  of  the  word  of  God,  wiiich  breathe 
forth  the  ardent  expressions  of  love  to  the  Redeemer,  and 
hope  and  trust  in  liim !  IIow  does  the  heart  feel  its  inter- 
est excited,  by  those  incidents  or  peculiarities  in  the  cir- 
cumstances, or  experience  of  christians,  recorded  in  the  Bi- 
ble, which  correspond  with  its  own!  The  language  of  the 
soul,  in  close  and  deep  communion  with  God,  is  intelligible 
and  only  intelligible  io  those,  who  have  been  admitted  to 
the  same. 

In  seasons  of  revival^  when  the  current  of  feeling,  awak- 
ened by  tlic  fru^h  and  Spiri^t  of  God,  seem  full  Sirjd  strong, 


CHAr.   XXV.  SIHUITIAL  ILLl' MIN  ATIOX,  473 

!io\v  ]ucid  do  [lie  Scriplurcs  generally  appear!  The  untu- 
tored and  unlettered  christian,  seems,  at  once,  to  under- 
stand the  import  orscii])turaI  metaphors,  and  of  transactions 
had  b}'  primitive  christians,  which  no  commentaries  can  en- 
able the  mei'e  intellectual  formalist,  or  pharisaic  professor 
to  apprehend,  lie  enters  directly  into  the  feelings  of  the 
■convicted,  or  the  rejoicing  around,  and  what,  to  the  cold 
and  speculative  rationalist,  and  self-righteous  pharisee,  ap- 
pears disgusting  and  fanatical,  unmeaning  and  absurd,  is,  to 
liim,  altogether  authorized  and  appropriate,  interesting  and 
xlelightful. 

It  is  unnecessary  to  cite  any  further  facts.  The  above 
are  sufficient  to  confirm  and  illustrate  the  position,  that 
•spiritual  illumination  consists  in  those  vivid  and  interested 
perceptions  of  divine  truth,  which  are  secured  through  the 
influence  of  the  feelings,  appropriate  to  the  character  of  the 
object  presented,  whenever  such  feelings  are  excited.  It 
is,  in  scriptural  terms,  understanding  with  the  heart — the 
knowledge  obtaisied,  not  by  observation,  but  by  actual  sen- 
sible experience. 

Such  being  its  nature,  it  is  easy  to  perceive,  in  what  con- 
sists the  special  agency  of  the  Spii*it  in  its  production.  It 
is,  in  elicitintj;  and  exciting  the  feelings  of  the  heart  nnpro- 
priate  to  the  character  of  the  objects  and  truths,  presented 
to  the  mind,  and  thus  secrnnng  those  vivid  perceptions  and 
that  interested  attention,  without  which  there  can  be  no  in- 
fluential and  abiding  knowledge.  This  is  exactly  the  ac- 
count which  is  given  of  it  by  the  apostle  John.  '^•The 
anointing,"  says  he  to  christians,  ^Svhich  ye  have  receift'ed 
of  him,  abideth  in  you;  and  ye  need  not  that  any  man  teach 
you,  but  as  the  same  anointing  teacheth  you  of  all  things, 
and  is  truth,  and  is  no  lie,  (a  reality)  and  even  as  it  hath 
taught  you,  ye  shall  abide  in  him."* 

i.  1  Join,  ]'.  '17 

60 


474  THE  NATURE  OF  cHAP.   xx\% 

If  it  should  be  asked,  how  the  Spirit  elicits  and  excites 
the  feelings,  appropriate  to  the  character  of  any  spiritual 
object  or  truth,  we  must  reply,  as  we  have  already  done, 
that  the  precise  mode  of  His  agency  is,  to  us,  inscrutable; 
but,  in  so  far  as  its  effects  can  be  traced  through  human 
consciousness,  it  eludes  not  our  research.    We  have  already 
seen,  that  we  are  so  constituted  as  to  be  differently  affected 
and  excited  by  different  objects.      Why  it  is  so,  we  cannot 
say,  other  than  that,  so  God  has  ordained,  and  such  is  the 
iiature   of  His  own   providential  rule.      When  the  object 
is  apprehended,  it  makes  its  impression,   unless  the  sensi- 
bilities have  become  extinct.     He  that  understands  some- 
what of  the  human  heart,  can  operate  upon  another's  sensi- 
bilities, whose  character  he  knows,  by  such  a  presentation 
of  objects,  and  by  such  appeals  and  exhibitions  of  motive^ 
as  to  produce  an  high   degree  of  excitement,  and  both  in- 
fluence his  conduct  and  shape  his  character.     His  success 
depends  upon  his  knowledge  of  character, — the  exciting 
power  of  the  considerations  adduced, — the  excitability  of 
the  individual,  on  whom  he  seeks  to  operate, — the  exciting 
power  of  the  considerations  adduced, — the  wisdom  and  art, 
requisite  to  combine  circumstances,  calculated  to  excite  the 
very  passion  desired,  and  to  sustain  or  prolong  that  excite- 
'ment,-and  the  skill  with  which  he  can  adapt  his  exhibitions 
of  motive,  to  the  particular  mood  of  mind  induced,  and  to 
the  interests  of  the  individual  to  be  affected.     In  all  this, 
there  is  no  physical  creation.     Should  we  then  deny  to  the 
Spirit  of  God,  who  searcheth  the  heart  and  trieth  the  reins 
of  the  children  of  men,  what  we  concede  to  a  worm  of  the 
dust?  And  maintain,  that  when  He  undertakesto  change  the 
heart,  to  disentangle  the  affections  from  sinful  and  direct 
them  to  holy  objects,  it  must  and  can  only  be  done  by  phy- 
sical power— an  act  of  physical  efficiency?  But  this  subject 
will  more  appropriately  present  itself  in  the  next  chapter 


CHAP.    XXV.  SPIKniAL  ILLUMIXATIOX  475 

We  conclude  this  by  remarking,  that  from  the  view  of 
spiritual  illumination  as  already,  given,  it  clearly  follows, 
that  the  blindness  of  mind,  and  hardness  of  heart,  which 
characterize  the  reprobate,  are  not  attributable  to  any  posi- 
tive eiTicieni\v,  or  ''sovereign"  agency  on  the  part  of  the 
Spirit  of  God.  Fhev  are  the  natural  results  of  a  refusal,  on 
His  part,  to  toil  and  strive  with  impenitent  men,  who  iiave 
already  resisted  lie  i  npressions  of  truth.  The  sovereignty 
of  God,  is  His  supremacy,  as  a  moral  governor.  And  He 
displays  it,  in  the  laws  and  constitutions  He  ordains, — in 
the  method  wliich  He  has  devised,  and  instrumental  agen- 
cies which  He  employs  for  adininistering,  or  executing  the 
interests  and  provisions  of  His  government, — and  in  thf 
exercises  of  His  prerogative  to  pirdon.  A  mere  capricious 
<and  arljitrary  volition  is  not  sovereignty,  hut  tyranny.  In 
the  punishment  of  offenders,  He  simply  executes  His  jus- 
tice. In  the  pardon  ot  rebels.  He  exercises  H's  sovereign- 
ty, or  the  rigiit  of  His  supremacy  to  forgive.  No  rebel 
lias,  or  can  have,  a  claim  on  Him  for  forgiveness. 

If,  in  any  case,  He  sees  fit  to  abandon  a  man,  and  leave 
him  to  himself,  there  is  no  wrong  done  to  him,  no  positive 
influence  frjm  God,  or  divine  efficiency  exerted  on  him. 
All  restraints  being  withdrawn,  t!ie  man  yields  to  the  pas- 
sions and  affections  excited  bv  sinful  objects.  They  ob- 
scure his  perceptions  of  truth,  and  thus,  by  process  of  re- 
sistance in  the  first  instance,  and  of  unrestrained  indul- 
gence subsequently,  the  man  becomes  incurably  blind  and 
callous.  It  is  a  result  that  naturally  follows:  and  we  are 
under  no  necessity  to  talk  about  a  yzff//ci«/ procedure  on 
I'le  part  of  God,  in  giving  the  sinner  over  to  hardness  of 
heart,  as  though  that  were  the  basis  of  certain  positive  in- 
fluences and  agency  exerted  for  his  destruction.  Judi- 
4jial  processes  are  reserved  for  the  great  judgment  day, 
when    it  sh;iH  he  found    that  none  of  the   natural  results 


47n  ^WE  NATUPJ.:  OF  CHAP.    XXV. 

previously  eventuating  in  God's  providential  rule,  will 
militate  against  the  principles  and  decisions  of  eternal  jus- 
tice. 

And  this  is  exactly  tlie   account  which   God  Himself, 
has  given  of  this  matter.      "  My  people  would  not  heark- 
en to  my  voice;  and  Israel  would  none  of  me.      So  I  gave 
them  up  unto  their  own  hearVs  lusts;  and  they  walked 
in  their  oz/'w    counsels."^  Correspondent  w^ith  this,  is  the 
Saviour's  account  of  the  same,  when    explicitly  speaking 
of  those    who  were  the   suhjects  of  incurable  blindness. 
^^ By  hearing,  ye  shall  hear,   and   shall   not  understand; 
and  seeing,  ye   shall  see,  and  shall  not  perceive;  for  this 
"people's  heai't   is   waxed  gross,  and  their  ears  are  dull  of 
hearing;,  and  their  eyes  they  have  closed;  lest  at  any  time^ 
they  should  see   with  their  eyes,  and  hear  with  their  ears, 
and  should  un-iilerstand  with  their  heart,  and  sliould  be  con- 
verted, and  I  should  heal  them."^    This  dreadful  result  ac- 
cording to  the  Saviour's  account,  is  brou'a;ht  about  through 
ti)e  sinner's  exercise  of  his    natural  capacities,  and  suscep- 
tibilities.     He  hears  and  sees  things  that  are  calculated  to 
excite  and  induce  h.im  lo  forsake  the  ways  of  sin.      They 
make  some  impressions;   but  he  resists  them.      He  refuses 
to  attend  to  them.   He  labours  to  obliterate  them.    Eventu- 
ally they  lose  their    impressiveness.     In  the   absence    of 
all  impression  from  the  truth,  or  divine   things,  he  acts  as 
though  such  things  did  not  exist,  and  God  lets  him  alone. 
His    sensibilities  become    indurated.      His    lusts    become 
tlominant,  and  through  the  influence  of  base  and  corrupting 
passions,    the   most  obvious  truths   are   imperceptible  by 
him.      The  man  is  not  to  be  moved    by  any  appeals  made 
to  him  in   judgment,   or   in    mercy.     Afllictions  irritate, 
mercies  are  despised,  and  the    wretched   shive  of  hateful 
passions,  is  "led  captive  by  the  Devil  at   his  will."  Pha-^ 

1.  Psalmlxxx;   11,  IC  2.   Mat.  Vnl  14,  15. 


CHAP.   XXV.  SPIRITUAL  ILLUMINATION.  477 

raoh  was  a  splendid  example  of  this  sort:  and  so  were  Ike 
Gentiles  of  whom  Paul  speaks.  And  when,  in  the  one  in- 
stance, God  is  said  to  have  hardened  Pharaoh's  heart, 
and  in  the  other  to  liave  given  them  over  to  "vile  affec- 
tions," and  '^a  reprobate  mind,"^  no  other  agency  on  His 
part  is  implied  than  His  abandonment  of  them.  Withdraw- 
ing from  them  the  restraints  of  His  truth  and  grace,  and 
letting  circumstances  occur  in  His  providence,  which  irri- 
tate and  exasperate  their  corruptions,  tliey  become  harden- 
ed through  the  deceitfulness  of  sin.  Falsehood  is  believed 
in  preference  of  the  truth.  Conscience  often  resisted,  is 
easily  blinded  by  corrupt  reasonings,  and  loses  all  power 
to  control  or  check.  Like  raging  wave-  of  the  sea,  they 
foam  out  their  shame,  "speaking  evil  of  those  things 
whicli  th(?y  know  not,  and  what  they  know  naturally  as 
brut(^  beasts,  in  those  they  corrcpt  themselves."^ 

The  same  account  is  also  given  by  the  Apostle,  when 
speaking  of  those  who  are  devoted  to  destruction  for  their 
adherence  to  that  wicked  ore,  '•  wliose  coming  is  after 
the  working  of  Satan,  with  all  power  aiid  signs  and  lying 
wonders."  He  says  that  the  corrupting  and  hardening 
influence  which  is  exerted  on  sueh,  so  far  from  being  from 
God,  is  from  the  Devil,  and  is  "  with  all  deceivableness  of 
unrighteousness  in  them  that  perisli."  It  is  the  deception 
which  they  practice  on  their  own  minds,  through  their  in- 
genious acts  of  disobedience,  that  holds  them  in  guilt,  and 
hardens  their  hearts.  God  does  not  choose  to  counteract 
their  wilfijl  resisting  of  the  truth.  Yea  for  this  very 
thiiijj;  he  abandons  them.  "Because  they  received  not  the 
love  of  ifie  truth  that  iJicy  might  be  saved — and/br  this 
cause  God  shall  send  them  strong  delusion,  (it  results  in 
His  providence,  and  according  to  the  great  principles  of 
His  government,;  that  they  should  believe  a  lie;  that  they 

1.  "liom.  i.  21—32.  2.  Judc  10  v. 


478  TIIR  NATURE  OF  CHAP.  xxr. 

all  might  be  damned  who  believed  not  the  truth,  but  had 
pleasure  in  unrighteousness."^  So  God  Himself  predicted 
that  it  should  be,  and  so  He  denounced  His  vengeance 
ao-ainst  the  rebellion  of  those  who  icoiild  not  be  influenced 
by  the  truth,  to  make  choice  of  Him,  and  submit  to  His 
sway.  *'They  have  chosen  their  own  ways,  and  their  soul 
deli'-hteth  in  their  abominations. — I  also  will  choose  their 
delusions,  and  will  bring  their  fears  upon  them,  because 
when  I  called  none  did  answer,  when  I  spake  they  did  not 
hear,  but  they  did  evil  before  mine  eyes,  and  chose  that  in 


^v 


hich  I  delighted  not.' 


?2 


Tiie  result  is  manifest.  God  is  not  to  blame.  He  is  not 
the  efficient  agent  in  blinding  the  minds,  and  hardening  the 
hearts  of  impenitent  men.  They  destroy  themselves. 
Thev  arm  the  very  capacities  and  susceptibilities  of  their 
nature  against  themselves,  and  by  opposing  the  will  of  God, 
secure  through  the  very  operation  of  the  laws  ordained 
for  the  government  of  the  human  mind,  their  own  defile- 
ment and  damnation.  Yea,  and  they  expose  themselves 
by  the  indulgence  of  deceitful  lusts,  to  the  caprice  and  ty- 
ranny of  the  enemy  of  all  good, — that  fell  ^'spirit  of  the 
storm,"  that  rides  in  the  tempests  of  human  passion,  and 
«>;uides  then:;  at  iiis  will.  For,  *Mf  our  gospel  be  hid,  it  is  hid 
to  them  tliat  are  lost;  in  whom,  the  god  of  this  ivorld, 
(not  Jehovah.)  hath  blinded  the  minds  of  them  which  be- 
lieve not,  lest  tne  light  cf  the  glorious   gospel   of  Christ, 


should  shine  unto  ti^em."^ 


.Reader,  art  thou  resisting  thy  conscience,  shutting  out 
the  light,  rejecting  the  Saviour,  receiving  not  the  love 
of  the  truth,  and  sporting  thyself  with  tliine  own  vain  im- 
aginings? Thou  art  in  the  pathway  to  Hell.  The  strong 
blasts  from  the  deserts  of  earth,  are  sweeping  thee  away. 
The  prince  of  the  power  of  the  air,  is  assuming  a  control 

1.  2Thes.  ii..  9—12.  2.  Isai.  Ixvl.  3,  4.  3.  2  Cor.  iv.3,> 


CHAP.    XXV.  Sl'llillLAL  ILLUMINATION.  479 

in  thy  heart.  The  dimness  of  thy  perceptions,  the  numb- 
ness of  thy  sensibilities,  indicate  the  thickening  gloom  of 
that  tempest  of  wrath,  which  will  presently  burst  around 
thee.  Repent,  believe,  and  receive  the  love  of  the  truth, 
or  thou  shalt  be  swept,  as  with  the  besom  of  destruction, 
into  the  bottomless  abvss! ! 


CHAPTER  XXVI. 


THE  MORAL,  SUASION  OF  THE  SPIRIT. 

The  word  of  God  the  instrument  of  Kegeneration— That  word  not  a  crea- 
iiiiejiat,  but  the  facts  and  truths  of  scripture — These  well  adapted  to  the 
result  designed  by  them — The  Spirit  gives  them  efficacy — Inquiry  whe- 
ther this  efficiency  is  in  the  suasive  influence  of  truth,  or  by  acts  of  phy- 
s'cal  power — The  persuasive  influence  of  truth  felt  in  some  degree  by 
all  hearers  of  the  gospel — The  Spirit's  influence  something  more  than 
the  mere  exhibition  of  truth  to  the  mind — The  influence  of  mind  on 
mind — Its  potency — Itsavailableness — The  Spirit's  peculiar  to  Himself — 
FiXerted  through  the  truth — Not  a  physical  energ)^ — Quotations  from  Dr. 
Q^Ycn — Examination  of  the  arguiricnt  in  favor  of  a  physical  efficiency 
which  is  adduced  from  that  class  of  scriptural  testimonies  which  speak  of 
faith  and  rejientance  as  gifts  of  God — An  illustration — The  common- 
sense  view  of  the  subject. 

That  the  Spirit  of  God  is  the  author  of  regeneration, 
IS  not  denied  hy   those  who  speak  of  it  as  the  commence- 
iment  of  a  change  in  the  character  of  our  voluntary  exer- 
cises.    Whether  that  cliange  is  the  result  of  a  creative  act 
of   God's  physical  power — ^^terminating  on  our  constitu- 
tional capacities  and  susceptibilities;  or  consists  in  the  sub- 
stitution or  succession  of  new  exercises  of  these  capacities 
and  susceptibilities,  the  exercisestaking  their  character  from 
the  objects  and  motives  inducing  them,  are  questiojis  which 
have  been  already  answered.      Even  they  who  contend*' for 
a  literal  interpretation  of  the  phrases,  create  anew^  new 
creature,  as  denoting  an  act  o^ physical  ipower  on  the  part 
of  God,  will  nevertheless  admit,  that  the  power  of  God 
exerted  in  regenerating  a  sinner,  is  through  the  instrument 
tality  of  the  truth  or  word  of  God — a  fact  essentially  at 
War  with  the  idea  of  a  literal  creation.     Such  a  creation 


CHAr.    XXVI.  OP  THE  SPIRIT.  4S1 

is  without  jueans — there  being  nothing  on  which  to  ope- 
rate, and  creation  being  the  production  of  something  out 
of  nothing.  But  in  the  moral  creation,  means  are  em- 
ployed !)y  God.  '-Ot"  his  own  will  begat  He  us  with  the 
luord  of  truth.^'^ 

It  is  assumed  that  this  "word  of  truth"  is  not  the  crea- 
tive fiat  of  the  Almighty,  but  the  facts  and  truths  reveal- 
ed in  the  sacred  scriptures.  Every  one  who  will  attentively 
consicJer  the  subject,  cannot  fail  to  perceive,  that  thess 
facts  and  truths  are  admirably  adapted  to  engage  the  ra- 
tional mind  and  sensitive  soul  of  man,  in  exercises  evincive 
of  a  change  of  lieart.  In  order,  however,  to  induce  these 
exercises  for  which  the  word  of  God  is  actually  emplo3-ed, 
common  sense  at  once  teaches,  that  the  truths  and  objects 
revealed  in  the  scriptures,  must  be  brought  to  bear  upon 
our  minds,  i.  e.  must  be  so  presented  to  us  as  to  engage 
our  attention,  and  rouse  our  mental  and  other  capacities 
into  action.  This  the  Spirit  does  in  various  ways,  and 
does  effectively,  in  all  that  believe.  In  what  His  efficacy 
consists,  is  a  question  of  deep  interest,  and  in  attempting 
to  meet  it,  it  becomes  necessary  to  inquire  whether  the 
Spirit's  agency  is  in  the  suasive  influence  of  truth,  or  by 
some  act  of  physical  power  irrespectively  of  the  appro- 
priate influence  of  the  tiuth. 

That  the  great  facts  revealed  in  the  word  of  God,  with 
its  doctrinal  instruction,  its  promises,  its  precepts,  its 
threatenings,  its  examples,  its  precedents,  its  motives,  are 
adapted  to  produce  distinct  impressions  on  the  minds  of 
men,  and  designed  to  teach  them  how  to  live  to  God  and 
enjoy  His  communion,  no  one  who  is  acquainted  with  the 
sacred  volume  can  deny.  It  is  through  this  that  we  are 
■commanded  and  exhorted  to  turn  ourselves  to  God  and 
live.  By  wliatever  instrumental  agencies  that  truth  is  ex- 
hibited, whether  by  the   living  teacher— ihe  ministry  of 

1  James,  i.  16. 
61 


482  THE  MOnAL  SUASION  CHA?.  xxvi. 

reconciliation,  or  the  living  epistle — the  conduct  and  ex- 
ample of  the  church,  or  the  lively  Grades   themselves,  as 
quoted,  explained,  or  taught  by  men,  it   is  stiil  the   great 
means  which  the  Spirit  of  God  empbys  to  convince  us  of 
our  sins,   ind  turn  us  from  the  error  of  our  ways. 

Every  one  whose  mind  has  ever,  in  any  degree,  appre- 
hended the  truth  of  the  scriptures,  has  felt  somewhat  of  its 
pe'  suas'.ve  influence,  leading  him  to  a  compliance  with  it 
**AliTiOst  thou  persuadest  me  to  be  a  christian,""^  said 
Agrippa.  And  when  Paul  '^reasoned  of  righteousness, 
temperance,  and  judgment  to  come,  Felix  trembled."^ 
The  powerful  exhibition  of  motive  by  the  minister  of 
Christ,  as  he  appeals  to  the  consciences  of  his  hearers,  and 
sympathetically  moves  by  the  manifestation  of  his  own 
feelings,  seems  to  have  a  natural  tendency  or  operation  to 
induce  the  conversion  of  the  sinner.  All  that  have  turned 
to  God  have  felt  it. 

But  is  this  all  the  influence  of  the  Spirit?  Does  His  in- 
fluence extend  no  further  than  the  mere  exhibition  in  the 
word,  of  motives,   arguments,   objects  and  considerations 
calculated  to  move  the  heart  and  change  the  will?  The 
sacred  scriptures  intimate  something  more  than  this.     He 
does,  in  this  way,  strive  with  men  universally,  who  hear 
the  gospel,  and  sometimes,  with  remarkable  evidences  of 
its  influence:  as  in  seasons  of  revival  of  religion,   when 
alm^s^  every  heart  is  made  to  quake,  and  every  mind  is 
impressed  with  the  solemn  conviction  that  God   is  in  the 
midst  of  His  people.     But  if  there  is  no  other  agency  of 
the  Spirit  than  the  mere  exhibition  of  moral  truth  calcu^ 
lated  to  excite,  then  is  there  no  special ^nd  i?7imediate  or 
supernatural  influence,  to  secure   the   conversion  of  one 
moi^e  than  another;  whereas  the  Saviour's  thanksgiving  to 
God  plainly  teaches  that  there  is.      **I  thank  thee  Oh  Fa- 
ther, Lord. of  Heaven  and  of  earth,  because  Thou  hast  hid 
1  AcfSy  5svi,  28.  2  Acts,  xxiv,  25. 


.  tIAP.  XXVI.  ^>i'  ™^  SPIRIT.  483. 

these  things  from  the  wise  and  prudent,  and  hast  revealed 
them  unto  babes.  Even  so  Father  for  so  it  seemed  good 
in  thy  sight. "^  And  the  numerous  conversions  in  the 
primitive  churches  are  all  attributed  lo  some  special  agen- 
cy, which  justified  the  apostles  in  using,  as  the  designation 
of  their  members,  the  phrase  ''elect  of  God."  Beside,  the 
Saviour  says  expressly,  "no  man  can  come  to  me  except  the 
Father,  which  hath  sent  me,  draw  him:  and  I  will  raise 
him  up  at  the  last  day.  It  is  written  in  the  prophets,  and 
they  shall  be  all  taught  of  God.  Every  man,  therefore, 
that  hath  heard  and  learned  of  the  Father,  cometh  unto 
me.'^^  There  is  something  more  than  the  mere  objective 
strivings  of  the  Spirit,  as  they  are  sometimes  called. 

In  so  saying,  however,  vv^e  are  not  to  be  understood  as 
denying  that  the  efficient  agency  of  the  Spirit,  is  in  perfect 
unison  with  the  moral  influence  of  the  truth:  nor  as  main- 
taining that  it  consists  in  an  effort  of  j^hysical  power.  It 
is  very  obvious,  that  tlie  same  truth  pronounced  by  one 
man  will  make  a  much  deeper  impression  than  as  it  comes 
from  another,  though  both  may  be  placed  precisely  in  the 
sam  ext  rnil  circumstancss.  One  man  may  better  under- 
stand the  character  of  him  whom  he  addresses,  than  another^ 
and  from  his  knowledge  of  that  character,  and  interests,  rela- 
tions, prejudices,  dominant  passions,  and  the  like,  be  able 
to  make  his  appeals,  in  such  way,  ana  to  sustain  them  by 
such  motives,  as  to  produce  the  very  excitement,  and  rouse 
into  action  the  very  feelings,  requisite  to  sway  the  will 
into  a  compliance  with  his  demands.  Perhaps  no  other 
man  could  have  done  this.  We  see  examples  of  this  na- 
ture, in  the  success  with  which  one  man  of  practical  know- 
ledge and  tact,  and  particular  acquaintance  with  dispo- 
sitions, &c.,  makes  his  appeal  to  the  heart  of  some  wretch- 
ed slave  of  avarice,  and  secures  his  liberal  donation,  al- 
though others  had  often  tried  and  failed. 

X  Mat.'xi.  25.  ^  John,  vi.  44^  45. 


484  THE  MORAL  SUASIOK  cHAP.   XXVI. 

Were  wc  llien  to  say,  that  the  Spirit  of  God,  who  know- 
eth  perfectly  what  is  in  the  breast  of  man,  can  so  arrange 
providential  circumstances,  and,  at  the  same  time,  so  cause 
trulii,  specially  adapted  to  the  mood  of  mind  which  they 
liave  j)roduccd,  to  be  presented,  as  to  rouse  into  action 
the  constitutional  capacities  and  susceptibilities,  and  thus 
secure  the  compliance  of  the  will  with  his  solicitations, 
we  should  maintain  a  special  and  direct  agency  of  His, 
s  iperadded  to  that  of  His  mere  objective  strivings  or  the 
mere  presentation  of  truth  to  the  mind.  The  grace  of 
suci)  a  procedure  would  be  passing  strange  indeed! 

13i)t  there  is  an  influence  which  mind  exerts  on  mind,  the 
extent  and  power  of  which  we  cannot  estimate.     We  see 
i:,  m  the  impressions  which  a  father  has  made  upon  his  son, 
iiud  trace  its  wondrous  developments,  as  that  son  may  roam 
i  J  distant  lands; — in  the  distracting  effects  of  those  terrible 
denunciations  of  vengeance,  with  which  an  angry  foe  has 
j'ut  to  flight  some  timid  offender; — in  the  checks  and  bar- 
ilci^,   which   some  benevolent  friend  has,  by  bis  feeling 
counsels,  thrown  in  the  way  of  the  young  votary  of  sinful 
pleasure; — in  the  winning  influence  of  certain  indications 
of  affection,  made  by  the  very  twinklings  of  the  eye,  which 
1  ivet  the  heart; — in  the  solemn,  premeditated  appeal,  which 
passes  unheeded  at  the  moment,  and  seems  to  die  from  the 
recollection,   but  revives,  with  almost  tempestuuos  power, 
when  the  individual  to  whom  it  has  been   made,  suddenly 
linds  himself  involved  in  the  circumstances  contemplated; — 
aad  in  the  surprise,  delight,  anxiety,  or  terror,  which  may 
be  awakened  in  the  mind  of  another,  by  one,  who,  studious 
of  the  heart,  has  learned  from  certain  outward  indications, 
to  read  the  thoughts,  and  founds  an  appeal  on  what  the  in- 
dividual addressed  had  supposed,  would  never  be  known  or 
suspected  bj'  man. 

We  vStand  amazed,  at  times,  at  the  potency  of  that  influ- 
ence, nvhi.ch  those  conversant  with  tlie  human  heart,  and 


CHAP.    XXVI.  OF  THE   SPIRIT.  435 

with  knowicdivc  of  the  ways  of  wicked  men,  can  exert,  in 
detecting;  culprits,  in  swaying  the  angry  passions  of  the 
multitude,  and  in  subduing,  almost  by  a  word,  and  altogeth- 
er unarmed,  the  subjects  ot^  violent  and  infuriate  excite- 
ment. There  is  a  sort  of  sympathy  between  human  spirits, 
which  may  be  touched  to  produce  designed  emotion,  with 
as  much  certainty  as  we  can  strike  the  chords  of  music, 
to  secure  the  verj^  sounds  desired.  What,  in  the-^e  things, 
we  concede  to  man,  must  be  attributed,  in  infinitely  great- 
er degree,  to  that  Spirit,  who  searcheth  the  heart,  and  tri- 
eth  the  reins  of  the  children  of  men. 

Nor  are  we  disposed  to  rest  even  here.  We  freely  ad- 
mit, that  the  Almighty  Spirit,  which  formed  us  at  first,  is 
able  to  rouse  our  diflerent  ca{)acities  into  action,  in  some 
way  peculiar  to  Himself,  so  as  to  produce  exactlv  the  result 
He  designs;  yet  so  as  neither  to  do  violence  to  an}'  princi- 
ple of  our  nature,  nor  be  the  efficient  Author  of  our  voli- 
tions, or  of  any  positive  creation  within  us,  having  causal 
power  over  such  volitions.  I^Jt  uhat  that  agency  precise- 
ly is,  we  will  not  presume  to  say,  any  furtiier,  than  that  it 
is  not  irrespective  of  the  appropriate  influence  of  truth,  up- 
on the  rational  mind  and  feeling  heart  of  n.an.  nor  in  any 
independent  exercise  of  physical  power,  nor  incoiisistent 
with  the  voluntary  agency  of  man. 

When  the  influence  of  the  Spirit,  in  Regeneration  and 
sanctification,  is  proniised,  or  spoken  of,  it  is  as  in  connec- 
tion with  and  through  the  truth.  When  Paul  prayed,  that 
the  eyes  of  the  understanding  of  the  Ephesian  converts 
migiit  be  enlightened,  he  asked  God  specially  to  give  them 
the  Spirit  of  wisdom  and  revelation^  in  the  knowledge  of 
Christ.^  When  the  Saviour  promised  the  Comforter  to  his 
disciplos,  he  said,  *^He  shall  teach  yon  all  things,  and  bring. 
all  things  to  your  remembrance,  whatsoever  I  have  said 

1.  Eph.  i,  17,  18. 


486  THE  MOllAJ,   ST  A<10X  ^jhAP.    XXVI. 

unto  yoLi."^  Wlien  He  prayed  for  their  sanctification,  it 
was  ^'through  the  truth — the  ivord.^-  Paul  says  of  the  Co- 
riiUhian  converts,  ''In  Christ  Jesus,  I  have  begotten  you 
through  the  gospel.''^  Peter  says  of  christians,  that  they 
are  "born  again,  not  of  corruptible  seed,  but  of  incorrupti- 
ble, by  the  zvord  of  God;"^  and  Paul  prays,  that  God  might 
sanctify  and  cleanse  (them)  tvith  the  ivashing  of  loatcr,  by 
the  toord.''^^ 

These,  and  such  like  testimonies,  are  sufficient  to  teach 
us,  that  whatever  influence  of  the  Spirit  in  regeneration  or 
sanctification  is  promised,  prayed  for,  or  to  be  expected, 
it  is  in  and  through  the  truths  of  the  sacred  Scriptures.  In 
them,  are  revealed  the  great  objects  which  the  Spirit  pre- 
sents, and  causes  to  make  their  appropriate  impressions  on 
us,  so  tliat  our  minds  and  hearts  are  led  forth  in  holy  exer- 
eiscs.  This  fact  will  not  be  denied;  but  an  agency  of  the 
Spirit,  quite  different  from  any  that  we  have  noticed,  is  as- 
serted and  contended  for  by  some,  as  constituting  the  pos- 
itive work  of  the  Spirit  in  regeneration.  It  is  something 
altogether  independent  of  the  moral  influence  of  truth,  and 
which  may  as  readily  be  exerted  without,  and  irrespective- 
ly of  the  truth,  as  with  or  through  it.  We  refer  to  the 
2)hys'i€al  energy  of  God,  which  we  have  denied  is  exerted 
in  the  regeneration  of  the  sinner. 

The  reader  will  remember,  what  has  been  already  brought 
into  view  on  this  subject,  in  a  preceding  chapter,  where  it 
is  shown,  that  such  an  energy  is  actually  contended  for  by 
some  old  Calvinistic  divines,  and  is  altogether  unsupported 
by  reason  or  Scripture.  We  are  aware,  that  some  are  dis- 
posed to  accuse  us  of  a  misrepresentation  of  the  views  of 
old  Calvinists,  and  seek  a  subterfuge  in  the  equivocal  im- 
port of  the  w 01' A  physical,  as  it  is  sometimes  used  synony- 

1.  .Tolin  xlv.  26.  2.  John  xvii,  17,  3.  1.  Cor.  iv,  15. 

4.  1  rtt.-'.,  23.  ,5.  ,Epb.  V.  26.. 


CHAP.    XXVT.  OF  THE   SPIRIT;  ^,37 

mo'isly  with  viaterial.      But  this  will  not  do.     Dr.  Owen 
shall  once  more  speak  on  this  subject.      He  is  very  explieit. 
when  treating  on  the  subject,  \vhich  claims  our  attention  in 
this  chapter,  and  takes  care,  .n  the  most  pointed  and  formal 
manner,  to  assert  an  agency  of  the  Spirit,  of  a  totally  dif- 
ferent character,  from   that  which   is  exerted  through  the 
truth.      Of  the  latter  he  says,  *'His  operation  is  herein  mo- 
ral, and  so  metaphorical,  not  real, proper  and  physical." 
And  while  he  admits,  *^1.    That  the  Holy  Spirit  doth  n:al:e 
use  of  it  in  the  regeneration  or  conversion   of  all  that  are 
adult,"  he  adds,    *'But,  2.   We  say,  that  the  v,-hole  Vvork, 
or  the  whole  of  the  work  of  the  Holy  Ghost,  in  our  con- 
version, doth  not  consist  herein;  but  there  is  a  real  phy- 
sical work,  whereby  he  infuseth  a  gracious  principle  of 
spiritual   life,  into  all  that  are  effctiially  converted  and  re- 
ally regenerated."^      This  he  undertakes,   at  considerable 
length,  to  prove,  as  an  important  point,  and  necessary  to  bs- 
maintained,  in  opposition  both  to  the  Pelagian  and  Serai- 
Pelagian  heresies.     We  can  discern,  however,  an  influence 
of  the  Holy  Spirit,  which  is  effectual,  and  operates,  certain- 
]}-,  to  secure  the  choice  of  the  will,  through  the  influence 
of  truth,  over  and  above  that  mere  providential  presenta- 
tion of  the  truth,  which  leaves  to  the  will  the  liberty  of  in- 
difference, without  finding  it  necessary  to  combat  the  Pe- 
lagian heresy,  by  maintaining  such  a  monstrous  absurditVy- 
as  that  oi physical  Regeneration. 

The  ideas  of  physical 'depravity,  and  power,  or  ability, 
in  the  faculties  themselves,  vv'ere  so  interwoven  w^ith  this 
writer's  system,  that  he  seems  to  assume  it  throughout  that 
there  is,  and  can  be,  no  other  way  of  effectually  injlv- 
encing  and  bringing  the  sinner  to  holy  exercises,  but  hy 
an  actual  effort  of  creative  power  on  the  part  of  God 
terminating  on  the  abstract  physical  conslilution  of  the 

1.  Owen  oa  tlic  Spuit,  vol.  1,  p.  l-TG, 


48S  1^11^'  MOIiAL  SUASION  tllAr.    XXVI» 

^7io}'al  being — renovating  or  reinvigoratiiig  llic  veri/  fdcuJ- 
fieSjSo  tliat  He  may  be  said  to  have  literally  created  ti^c  very 
willing  of  the  sinner  to  come  to  Christ.  ''God  workelh 
in  us  to  will  and  to  do.  The  act  therefore  itself  of  willing 
in  our  conversionj''  he  says,  ''is  of  God's  ojx'ration:  and 
although  we  vvill  ourselves,  yet  it  is  he  who  causclh  us  to 
will  by  working  in  us  both  to  vvill  and  to  do.'^  "Yet  is 
not  tlie  will  able  to  apjDly  itself  unto  one  spiritual  act  there- 
of, without  an  ability  ivroiigJil  immediutely  in  it  by  the 
power  of  the  Spirit  of  God;  or  rather  unless  the  Spirit  of 
God  by  his  grace  effect  the  act  of  willing  in  it.*'^ 

We  refer  the  reader  to  the  quotation  in  the  note  below,^ 
and  pass  to  the  consideration  of  some  passages  of  Scrip- 
ture, which  seem  to  favor  the  idea  of  a  physical  efficiency 
of  the  Spirit  in  the  work  of  conversion,  and  which  are 
commonly  cited  in  proof  of  it.  And  the  first  we  notice, 
is  that  numerous  class,  which  speak  of  faith,  repentance, 
and  other  christian  graces,  as  the  gifts  of  God.  "To  you 
it  is  GIVEN  on  the  behalf  of  Christ,  not  only  to  believe  on 
him,  but  also  to  suffer  for  his  sake.'"  On  this  verse  Dr. 
Owen  remarks:  "To  believe  on  Christ,  expresseth  saving 
faith  itself.  This  is  given  to  us.  And  how  is  it  given 
to  us?  even  by  the  jiower  of  God  working  in  us  "to  loill 

1.  Owen  on  the  Spirit,  vol.  1.  p.  478,  488. 

2.  I'his  first  act  of  willing-,  may  be  considered  two  ways.  (1.)  As  it  is 
wrought  in  tfic  will  suhjedively,  and  so  it  is  formally  only  in  that  faculty.  And 
in  this  sense,  the  will  is  merely  passive,  and  only  the  subject  moved  or  actu- 
ated. And,  in  this  respect,  the  act  of  GoiT s  grace  in  the  will,  is  an  act  of  the 
ivlll.  But  (2.)  It  may  be  considered,  as  it  is  efficiently  also  in  the  will,  as 
being-  actuated,  it  acts  itself.  So  it  is  from  the  will  as  its  principle,  and  is  a 
vital  act  thereof,  which  gives  it  the  nature  of  obedience.  Thus  the  will,  in  its 
own  nature,  is  mobilis  fit  and  meet  to  be  wrought  upon  by  the  grace  of  the 
Spirit,  to  faith  and  obedience;  with  respect  unto  the  creating  act  of  grace, 
>\  oiking  fiiltli  in  us;  it  is  mota  moved  and  actuated  thereby.  And,  in  respect 
of  its  own  illicit  act,  as  it  is  so  actuated  and  moved,  it  is  movens,  the  next  ef- 
ficient cause  thereof — Owen  on  the  Spirit,  vol.  1.  p.  498. 

3.  Phil,  i  29. 


CHAP.   XXVI.  OF  THE  SPIRIT.  489 

and  to  do  of  liis  own  good  pleasure."^  It  is  certain  that 
every  giving  of  a  benefit  does  not  imply  a  physical  effi- 
ciency producing  it.  God  is  said  to  have  "so  loved  the 
world  as  to  give  his  only  begotten  Son,  that  whosoever 
believeth  on  Him  might  not  perish  but  have  everlasting 
life."-  Here  it  does  not  mean  an  efficiency  producing  any 
exercise,  but  the  authoritative  grant  of  God,  which  He 
has  been  pleased  to  make  of  His  Son  as  a  Saviour  for  a  lost 
and  guilty  world.  The  word  indeed  eometimes  means  to 
convey  or  invest  with  so'^ie  right  or  benefit,  I)ut  even  here 
it  does  not  always  denoce  the  i^lea  of  efficient  power. 

But  it  will  be  said; — the  YQvy  character  of  the  Being  con- 
templated, is  sucii  as  necessarily  implies,  in  the  present  case, 
an  efficient  exercise  of  power  on  tne  part  of  God;  for  faith 
is  something  which  had  no  previous  existence,  and  must, 
therefore,  ha  produced  before  it  can  be  suid  to  he  given. 
It  is  true  that  faith  and  repentance  have  no  existence  in 
tJie  unrenewed  sinner.  But  what  are  they.^  They  are  not 
substances.  The  Aristotelian  pliilosophy,  and  the  dreams 
of  the  reaJisis  are  of  no  authority  in  the  church  of  God. 
Faith  and  repentance  are  acts  of  the  thinking,  feeling, 
conscious  being,  and  they  must  be  volunlary  too,  or  they 
want  an  essential  feature.  To  say,  then,  that  God,  by  an 
act  of  physical  efficiency,  gives  faith  and  repentance  to  a 
man,  is,  in  other  words,  to  say,  that  He  produces  or  cre- 
ates the  YQYy  acts  themsetves.  And  acconJingly  Dr.  Owen 
does  not  hesitate  to  assert  as  much.  *'^The  act  of  God 
working  faith  in  us,  he  says,  is  a  creating  act. "^ 

We  confess  ourselves  at  a  loss  to  know  what  is  meant 
by  the  word  create  in  this  application,  as  literally  under- 
stood. The  acts  of  an  existing  being  are  not  properly  and 
literally  creations:  nor  can  they,  in  any  literal  sense,  be 
called  such,  else  God  may  be  said  to  create  his  own.    The 

1  Phil.  i.   13.  2  John,  iii.  ]6. 

3  Owen  on  the  Spirit,  v.  I.  p.  496. 

(>2 


490  THE  MORAL  SUASION  CIIAP.  XXVI. 

views  of  the  author  just  quoted,  which   in   our   youthful 
days  we  thought  were  too  profound  for  our  comprehension, 
are  too  mystical  for  us  still.  "The  will,  therefore,"  says  he, 
^^15  noi  forced  by  any  power  put  forth  in  grace,   iii  that 
tvay  wherein  it  is  capaoleoi  making  opposition  unto  it,  but 
the  prevalcncy  of  grace  is  of  it,  as  it  is  internal,  working 
reallv  and  physically,  which  is  not  the  object  of  the  will's- 
opposition;  for  it  is  not  proposed  unto  it,  as  that  which  it 
may  accept  or  refuse,  but  worketh  effectually  in  it.''^  "This 
internal  efficiency  of  the  Holy  Spirit  on  the  minds  of  men, 
as  to  the  event  is  infallible,  victorious,  irresistible,  or  ctl- 
ways  efficacious."^ 

The  meaning  of  these,  and  such  like  declarations,  which 
we  meet  with  in  the  writings  of  this  and  of  other  divines 
of  the  same  school,  must  be,  if  we  can  at  all  apprehend 
their  design,  that  God,  by  an  effort  of  jjhysical  powery 
creates  a  faculty  to  liv'// spiritually  in  regenerate  man,  and 
by  simple  physical  power  puts  that  faculty  in  motion.^  Thus 
God's  effective  government  of  mind,  is  made  that  of  phy- 
sical force,  and  in  no  wise  different  from  that  of  the  mate- 
rial creation.  The  accountability  of  the  creature  is  de- 
stroyed and  by  a  parity  of  reasoning,  the  acts  of  the  mind 

r  Ow'eiKar  the  Spirit,  v.  i.  p.  494.  2  Idenij  v.  i.  p.  491. 

3  The  wiU'in  the  first  act  of  conversion  (as  even  sundr\  of  the  scliool- 

mcn  acknowledge)  acts  not  but  as  it  is  acted,  moves  not  but  as  it  is  moved, 

and  therefore  is  passive  therein  in  the  sense  immcdiuteh-  to  be  explained: 

and  if  this  be  not  so,  it  cannot  be  avoided,  but  that  the  act  of  our  turning 

unto  God  is  a  mere  natural  act,  and  not  spiritual  or  gracious.     For  it  is  an 

act  of  the  will,  not  enabled  thereunto  antecedently  by  grace.     Wherefore 

it  must  be  granted,  and  it  shall  be  proved,  that,  in  order  of  nature,  the 

acting  of  grace  in  the  will,  in  our  conversion,  is  antecedent  unto  its  own 

acting;  though  in  tlic  same  instiuit  of  time  wherein  the  will  is  moved,  it 

m.Gves,  and  when  it  is  actuated  it  acts  iiself,  and  preserves  its  own  liberty 

in  its  exercise.     There  is,  therefore,  herein,  an  inward  almighty  secret  act 

of  the  power  of  the  Holy  Ghost,  producing  in  us  the  will  of  conversion 

unto  God,  so  actuating  our  wills,  as  that  they  also  act  themselves,  and  that" 

freely.     Owen  on  tbe  Spirit,  v.  i.  p.  494. 


CHAP.    XXVI.  01    ™K  spirit.  .  491 

being  literal  creations,  God  Hinriself  becomes  the  Great  Cre- 
ator of  unholy  as  well  as  holy  volitions,  and  consequently, 
according  to  this  doctrine  of  efnciencyj  is  the  greatest  and 
the  only  real  sinner  in  the  universe!!! 

We   can  and   do,  in   the  ordinary  language  of  common 
sense,  understand   very  well  such  expressioMS,  as  that  of 
giving  faith,  and  giving  repentance,  without  any  physical 
efficiency  in  creating  the  acts  or  exercises  of  faith  and  re- 
pentance.    Were  we  to  maintain  that  God  grants  to  this 
snd  the  other  man,  that  the  mind  and  heart  shall  be  disen- 
tfingled  from   prejudice,  and   brought   to  perceive  and  be- 
lieve what  He  says,  and  that  to  this  very  end,  He  is  pleas- 
ed to  exert  a  very  special  agency  by  His  Spirit,  adapted  to 
the  ordinary  laws  of  human  thought  and  feeling,  throwing 
around  them  such  objects,  exciting  such  feelings,  present- 
ing such  truth,  and  making  such   appeals,  and  that  with  so 
much  point,  pathos,  and  power  of  influence,  as  to  induce 
them  to  believe  and   repent,  who  does  not  see,  that  we 
might,  just  as  legitimately,  yea,  and  with  far  greater  sem- 
blance o[ grace,  sdiy\ — to  such  it  is  given  to  believe — to  them 
hath  God  granted  repentance?  In  all  this  there  is  no  phy- 
sical efficiency:    and  yet  the  specialty  and  moral  power  of 
God's  gracious  interposition  and  influence  are  very  appa- 
rent. 

W^e  see  a  benevolent  individual,  whose  property  has 
been  injured  by  a  company  of  thoughtless  and  wicked 
youth,  and  some  of  it  fraudulently  carried  away.  They 
are  all  known  to  him.  His  safety  and  reputation  require, 
that  such  conduct  should  not  pass  unnoticed.  He  has  it  in 
his  power  to  adduce  proof  against  every  one,  and  may  put 
the  law  in  force,  and  let  it  take  its  course.  But  He  is  not 
disposed  at  once  to  do  so.  The  natural  benevolence  of 
his  heart,  is  sustained  by  the  interference  of  another,  so 
that,  in  so  far  as  his  honour  and  reputation  are  concerned, 
-they  may  all  be  forgiven.     Accordingly  he  apprises  them 


492  THE  MOKAI.  SUASION  CIIAP.  XXVf. 

of  his  willingness  to  pardon,  and   calls  npon   them  to  be- 
lieve his  professions   and  repent   of  their  conduct.      But 
none  are  inclined  to   do  so.      They  dishelicve  his  profes- 
sions.     They  reject  his  proffered  kindness.      They  trifle 
with  his  forbearance.      They  defy  I'.im  to  do  his  utmost. 
For  the  benefit  of  society  he  lets  the  law  take  its  course 
with  some:  but  here  is  one  and  another  whom  he  is  de- 
termined to  rescue.     He  is  under  no  obligation  to  do  so; 
but  so  he  is  inclined.     Accordingly  he  accosts  them  with 
kindness,  exposes  to  their  view  the  evil  of  their  conduct, 
and  its  dreadful  and  ruinous  consequences — tells  them  of 
his  concern  for  them — demonstrates  it  in  many  ways  be- 
fore them — promises  and  presses  on  them  his  forgiveness — 
makes  Jiis  strong  appeals  to  the  feelings  of  the  heart,  and 
assumes  such  a  powerful  influence  over  their  conscience, 
and  their  instinctive  feeling  of  self-love,  as  to  gain  their 
attention,  and  eventually,  by  means  of  the  cogent  exhibi- 
tion of  truth  to  their  minds  and  hearts,  persuades  them  to 
believe,  and  melts  them  in  repentancCo     Wlio  does  not  see 
that  He   is  the  author  of  this  change  in  the  feelings,  and 
resolutions  of  their  hearts!   It  is  all  grace!   amazing  grace! 
and  but  for  such  grace  they  had   neither  believed   nor  re- 
pented. 

Had  he  not  give7i  them  to  believe — granted  them  the 
opportunitj'-,  and  exerted  the  influence  requisite  to  bring 
them  to  do  so,  they  had  not  censed  from  the  feelings  cherish- 
ed and  conduct  pursued  in  reference  to  him.  But  in  rdl  this, 
there  is  no  physical  efficieuci/.  Shall  we  suppose  that  God 
ca  1  ^.ot  do  with  sinners,  in  reference  to  Hirnseif,  what  one 
ma">  lias  (\'^n{:t  with  an  oth.er?  That  a  plivsical  ofliciency  is 
nee  siry  to  make  the  sinner  willing  to  confide  in  Him, 
and  repent  of  his  rebellion!  To  suppose  so,  is,  in  fact,  to 
attribute  a  moral  influence  to  man  more  potent  than  that, 
which,  in  such  a  case,  it  would  he  requisite  God  should 
exert!   It  would  in  efl'ect  be  to  sav  tbat  man  can  subdue 


CHAP.   Xxrr.  OF  TOR  SPIRIT.  493 

his  foe,  and  by  an  appropriate  moral  Influence;  convert 
him  into  a  friend;  hai  that  God  cannot  coii vert  His  enemy, 
and  bring  him  to  believe,  except  He  puts  fortli  IJis  phvsi- 
cal  power,  and  literally  create  liim  over  again.  Were  the 
depravity  of  man  a  physical  thing — a  created  substance — 
'^something"  having  being  in  the  soul  anterior  to  all  moral 
acts  and  exercises;  or  were  holiness  a  ph3^sical  attribute, 
then,  indeed,  there  could  be  no  other  method  ot  conversion 
than  by  an  act  of  creative  energy,  to  remove  the  tainted, 
vitiated  "nature,"  and  implant  anothei-,  having  power  to  pro- 
duce acts  adapted  to  it.  But  the  falsity  of  such  an  idea 
has  been  exposed:  and,  therefore,  it  is  altogether  improper 
to  speak  of  the  power  of  God  exerted  in  the  production  of 
faith  as  possessing  tlie  same  character  with  that  which  is 
employed  in  creating. 

We  use  the  term  every  day,  in  reference  to  a  moral  in- 
fluence, and  talk  of  the  pov\'er  which  one  man  has  over  an- 
other; and  none  misunderstand  us.  Why  must  we  sup- 
pose the  term  is  literally  to  be  understood,  when  used  to 
denote  the  moral  influence  of  the  Spirit  of  God?  We  know 
not  why.  And  if  we  may  and  must  reject  the  idea  o^ jjhysi- 
cal  efficiency ,  i.e.  of  the  act  of  faith  in  the  believer's  mind  be- 
ing the  simple  product  of  God's  creative  power,  then  there 
is  nothinu;  of  which  we  can  predicate  power,  but  the  moral 
influence  which  the  Almighty  mind  exerts  on  ours.  This 
influence  is  exerted  in  various  ways  and  degrees,  to  induce 
the  voluntary  rational  agent,  man,  to  believe  and  repent. 
And  it  is  successfully  exerted  in  many  cases.  The  illus- 
tration, a  short  time  since  adduced,  will,  with  a  very  slight 
variation,  apply  here.  We  have  rebelled  against  the  ITigli 
and  Mighty  Ruler  of  the  Universe.  His  justice  and  the 
equity  of  His  government,^ — the  truth,  honour,  and  stabil- 
ity of  his  character  and  law,  require  that  ^ve  siiould  be  pun- 
ished. God  is  under  no  obligations  to  refuse  to  punish,  or 
io  think  of  doing  any  thing  else   in  relation  to  us>.      His 


494  THE  MOIIAL  SUASION  CHAP.  XXVI. 

benevolence  prompts  him  to  pardon.     His  eternal  and  co- 
equal son,  by  suffering  as  though  he  had  sinned,  and  obey- 
ing tlic  divine  commands,  has  satisfied  the  justice  of  God, 
and   \vrought  out   an  everlasting   Righteousness,    through 
v.'hich  He  can  be  just,  and  yet  justify  the  ungodly.    His  law 
being  magnified  and  made  honorable,  so  that  He  can  consis- 
tently pardon — being  proved,  unanswerably,  to  be  wise  and 
i-iohtcou3.  and  not  tyrannical,  He  proclaims  his  mercy  to  a 
lost  and  guilty  world.     They,  one  and  all,  begin  to  make 
excuse,  reject  the  ofiered  mercy,  and  refuse  forgiveness. 
His  professions  are  not  believed.      No  sorrovv  for  i-ebellion 
is  evinced.     To  one  and  another  He  is  pleased  to  make,  by 
His  Spirit,  His  solemm  appeal.      Object  after  object,  truth 
after  truth,  motive  after  motive,  are  presented.      Reiterat- 
ed appeals  are  made  to  conscience  and  the  Iseart,  and,  even- 
tually— where  He  is  pleased  in  sovereign  mercy — to  subdue 
one   and   another   believe,   and    are  made    willing   to  for- 
sake their  sins.      They  never  would  have  done  so,  but  for 
SLich  a  procedure  of  grace  on  the  part  of  God.       How  ap- 
propriate, thei-efore,  is  it,   to  say  of  such,   that  to  them  it 
lias  been  given  to  believe? — to  them  hath  God  granted  re- 
pentance.     We  see,  at  once,  how  faith  is  the  gift  of  God, 
without  any  act  of  physical  efficiency  on  his  part,  and  the 
same  too  of  repentance,  which  botli  are  voluntar}^  exerci- 
ses, on  the  part  of  man.      Let  us  then  beware,  liow,  in  the 
spirit  of  philosophy,  we  push  tlie  import  of  terms  beyond 
iiial,  which  common  sense  shows  to  be   their  appropriate 
lii  caning. 

And  that  such  is  tlic  correct  interpretation  of  the  passage 
>quotcd,  and  of  olliers  of  similar  character,  will  be  obvious 
to  every  unprejudiced  reader,  who  will  allow  liimself  to, 
consult  the  text,  in  its  connection.  ^'Untoyou  it  is  given, 
in  the  beludf  of  Christ,  not  only  to  believe  on  him,  but  al- 
so to  suffer  for  his  sake.''  No  one  will  pretend,  that  God's 
g-ving  the  Piiillippian  christians  to  suffer  for  Christ's  sakcu 


CHAP.    XXVI.  OF  THE  SPIRIT.  495 

was  His  actually,  by  His  own  power,  inflicting  suffering  on 
tliem;  yet  this  suffering  for  Christ  was  as  much  the  gift  of 
God,  as  their  believing  on  him.      Every  one  sees,  that  it 
will  not  do  to  adopt  the  same  rule  of  interpretation,  in  re- 
ference to  the  suffering,  that  Dr.  Owen  and  others  do  in 
reference  to  believing.     But  what  right  has  one  to  attach 
a  meaning  to  the  word  give,  differing  in  one  case  from  the 
other?     We  know  not;  and,  therefore,  as  we  cannot,  by  any 
rule  of  interpretation  whatever,  say,  that  God,  by  any  *'phy- 
sical   work,"   of    his   own,   directly  inflicts  sufferings  on 
believers,  for  Christ's  sake;  neither  can  we  say,  the  apostle 
here  teaches,  that,  in  this  loay,  he  produces  faith.     The 
truth  is,  the  passage  does  not  contemplate  so  much  the  in- 
fluence, or  agency  exerted  to  j)^'oduce  f^th,  as  it  does  the 
great  grace,  or  favor,  which  God  displays,  in  allowing  chris- 
tians to  believe  on  Christ,  and  suffer  for  his  sake.  Both  are 
signal  expressions  of  grace.     That  we  should  be  permitted 
to  confide  in  Him,  and  be  reputed  worthy  to  suffer  for  Hi& 
sake,  are  favors  truly  wonderful!     And  when  these  thing.'S 
are  secured,  through  the  special  influence  of  the  Spirit,  on 
our  minds,  and  the  special  ordering  of  His  providence,  the 
grace  is  exceedingly  enhanced.      *'By  grace  are  (we)  sav-- 
ed,  through  faith,  and  that  not  of  (ourselves);  it  is  the  gift 
of  God.  "^ 

1,  Eph.  ii,  8. 


CHAPTER  XX VII. 


THE  MOJJAlr  SUASION  OF  THE  SPIRIT. 


CuNTINUED. 

The  term  power  a;)propriateIy  employed  to  denote  a  moral  influence — Not 
necessary  to  suppose  it  denotes  physical  ejjiciency  when  applied  to  the 
Spirit's  converting-  influence — Not  so  to  be  understood  when  it  is  used  in 
scripture  in  this  connection — Psalm,  ex.  8;  Rom.  xv.  13;  2  Thess.  i.  II5 
2  Cor.  xii.  9;  John,  i.  12;  Horn.  i.  16;  1  Cor.  i.  18;  1  Thess.  i.  5;  1  Cor. 
ii.  5,  6;  Mat.  vii.  29;  Acts,  vi.  8,  10;  Heb.  iv.  12;  Eph.  iii.  7;  Eph.  vi. 
10;  I'hil.  iv.  lo;  Eph.  vi.  11;  Eph.  i.  19,  20,  explained — Inferences  from 
the  view  of  the  Spirit's  influence  g-iven  in  this  and  the  preceding'  chap- 
ter— 1.  T!ie  impertinence  and  arrogance,  &,c.  of  the  spirit  of  philosophy — 
2.  The  character  and  danger  of  the  sin  of  g-rieving  the  Spirit. 

PIaving  dwelt  so  long  in  the  former  chapter,  on  the ^rst 
class  of  texts,  and  shewn  the  fallacy  of  their  interpreta- 
tion, by  the  advocates  of  physical  efficiency,  we  hope  the 
reader  will  not  impatiently  accompany  iis  in  noticing  the 
second,  which  speak  specifically  of  the  power  of  God  as 
the  proper  cause  of  faith  and  other  gracious  exercises,  or 
at  least  as  having  some  connection  with  them.  We  have 
already  shewn,  tiiat  the  ievm  power  is,  very  naturally  and 
intelligibly,  eniployed  to  denote  the  vigor,  energy  and 
successful  issues  of  moral  influence,  where  there  is  no  phy- 
sical eiliciency.  We  are,  therefore,  under  no  necessity  to 
suppose,  tliat  the  success  of  the  Spirit's  agency  is  and  must 
be  attiibulabie  to  a  ''physical  work,''  or  literal  creation, 
and  to  be  determined,  in  the  ideas  which  we  attach  to  it,  by 
su(:h  311  assumption.  It  is  by  no  means  difficult  to  shew, 
tlial  in  none  of  the  passages  where  it  re  used  in  connection 


^HA?.  xxrrn  ^^  the  spimt.  4D7 

with  t.he  Spirit's  ardency  in  our  conversion,  Is  it  necessarj 
for  us  to  understand  it,  as  intimating  7i  physical  work  on 
the  part  of  God  or  His  ejjlcicnt  creative  energy.  We  no- 
tice a  fe^v  of  those  most  commonly  quoted  in  proof  of  such 
a  creative  power  being  put  forth  by  God  in  the  regenera- 
tion of  ihc  sinner. 

*'Thy  people/'  says  the  Pr^nlmist,  ^'shall  be  willing  in 
the  day  of  thy  power.''^     This  is  commonly  quoted  to 
prove,  tha'i  it  is  the  power  of  God  which  makes  us  willing, 
and  that  power  not  a  moral   iniluence  which  is  through 
truth   J'nd   motives  presented;   but  a   physical  efficiency. 
We  design  not  criticisrriy  bpt  even  the  unlearned  reader 
1 .  Fs.  ex.  3.  Poptilus  tuus rpordm^e'faies iemportpGlefitix  tuxin  magmfids 
vmammt'S  sanditatis:  ex  idcro  ciirm-eefiiiat  rosjuveniufis  fu^.  Qulbus  verbis. 
a.     Morales  civium  Messia:  qiialltates  describuntur,  et  6,   immensa  eorum 
cop'.a.       H'.'jus  populi    internas  externasque   qualitates  delineant  voces 
r.pontaneltatum,  ct  orna7ncnionim  scnditates.-  quarum  illm  ad  animi,  hx  ad 
totlus  bom;r.:s  actiones  pertinent.     Internara  aninVi  qiiaiitatera  et  dispositio- 
nemlai::Iabikniob  oculos  ponit  epitUeton  spontaneltatum,  nomlni  ;)o/?w/J 
additum:  sive  vertatur,  popvilus  \.xivis  sponianeitatum  per  ellipsin  vocis;?opu- 
lus  ut  plene  sit, popuhss  tuus  est  populus  spontaneltatum,  sive  reddatur,  popt> 
lus  tuus  spontaneltates  sc.  sunt,  pro  sponi uncus  est  summo  ^radii;  utnira 
que  his  aclnV.tti  potest,  et  eodem  ve-Vblt.   Sensus  enlm  tst  populum  Messia 
esse  lubentun,  Ingenuum,  ^c^nerosic  ac  liberalls  indolls,  qui  sese  Christo 
spcntesua,  ct  toto  aninu)  subrnisit,  et  ad  quievis  officia  promptum  paratum- 
que  prxstut.     Veneir.a  in  Psalmos  ad  loc 

The  Hebrew  schobr  needs  not  to  be  told  that  the  translation  of  this  verse 
in  our  Eng-llsh  Bibles  and  the  use  tliat  is  commonly  ma«e  of  it,  arc  ahke  incor- 
rect.  Tlie  power  spoken  of,  is  something  different  from  physical  efficiency, 
ropuhim  en-.m  Messi^e  takra  faturum,seseque  pra^stiturum,  dicitpoceta,  die 
potcntiac,  s:ve  in  c^enere,  tempore  potent^x  tux,  sc.  regis  Messix  quem  adlo- 
quiti.r.  Interpretis  hie  varie  quidem  instituunt,  et  vel  ttn^pxxs  copiarum  csl- 
VgaidarnriuvA  yWtov,K,yc\  simple  quid  intelligunt.  Sed  eorum  potiores  sunt 
ratioueP,  qui  tem^iu^ pofi^ii:^,  vel  sire7vzifatis  regis  interprctantur;  qui  satis 
usitatus  est  vocis  s'gn'ficutus:  modo  iliud  hie  intend!  statuatur,  quoMessias 
omni  vi^tate  et  imbec:il>a'.c,  qii?.tn  nrter  homines,  carnc  vestitus  circumtuht, 
depos.ta,  ad  dextram ,~o/en^;,-c  Dei  exal'catus  earn  slrszy.nm  modo  e:?:9era>t, m 
Spirltus  5.  donis  efTv.ndendis,  euangelio  potente  et  exfutair:anu  potentissi- 
nia  proparunda.     Hoc  o;.ttciTipus;;y!^n^:zj:=Ieosi2   oi-posite  ad  tcmpus  car- 

nis  et  imbccdhtrit's  inter  homines.     Idcwf. 

65 


may  perceive  by  the  letters  In  italics  in  his  BiWe,  that 
the  words,  ^^shall  5e/'  are  supplied  by  the  translators. 
The  proper  rendering  of  the  verse  does  not  at  all  convey 
the  idea  of  an  exerciss  of  power  an  the  part  of  God  to 
make  his  people  willing.  They  are  spoken  of  as  already 
willing^  and  the  power  adverted  to,  is  that  of  an  army  or 
fi  triumph,  which  furnishes  the  occasion  for  demonstrations 
o£  loyalty.  Thy  loyal  people  shall  come  to  thee  cr/^zV- 
td  in  holine&s  in  the.  day  of  thy  triumph.  Let  not 
the  text. be  made  to  mean  what  it  cannot,  by  any  fair  in- 
terpretation, be  understood  to  express. 

When  Paul  prayed  for  christians  at  Rome,  that  *Hhe 
God  of  hope  (would)  fill  (them)  with  all  joy  and  pence  in 
believing,  that  (they)  might  abound  in  hope  through  the 
power  of  the  Holy  Ghost,"^  he  did  not  ask  that  God  would 
by  any  physical  e^ciency  j^voduce  these  acts  of  faith  and 
hope^  and  feelings  of  joy  and  peace;  but  that  the  Spirit 
might  e^ert  His  influence,  and  so  order  it,  that  they  should 
abound  in.  these  exercises  and  emotions.  We  have  already 
Been  that  God  can,  and  does  exert  an  influence,  which  i^ 
•uccessful,  and  is  very  properly  denominated  powerful^ 
without  any  act  of  creative  power.  To  say  that  the  power 
of  the  Holy  Ghost,  in  producing  hope  and  faith,  is  his  crea- 
tive efficiency y  lodging  in  the  soul,  *^a  principle  or  dispo- 
•ition*'  {h^t  causes  such  exercises,  is  saying  no  more  of  it 
than  what  may  be  said  of  his  power  in  creating  the  in- 
stincts, &c.  of  animals,  and  thus  making  His  work  in  re- 
generation altogether  natural,  i.  e.  like  that  in  nature,  not 
supernatural  which  it  is  in  fact — an  influence  exerted  \n 
pursuance  of  special  design,  and  not  uniformly  and  infalli* 
bly,  according  to  fixed  laws  of  nature.  The  apostle  speaks, 
of  the  continuous  exercises  of  faith,  hope,  &c.  induced  by 
the  special  influence  of  the  Spirit,  and  not  of  any  cause^ 
.«f  them,  philosophically  speaking,  in  the  soul  itself. 
1  Rom.  Jbv.  13. 


CHAP.   XXVil.  or  TllE  SPIRIT.  4dg 

In  the  same  way  we  can  an'derstand  his  prayer  for  chris- 
tians at  Thessalonica,  that  God  would  "fulfil  (in  them)  all 
the  trood  pleasure  of  his  goodness,  and  the  work  of  faith 
wick  poiojr.'^^  The  work  t>f  faith  is  not  the  simple  act 
we  call  faith,  but  all  those  things  which  they  who  believe 
incline  to,  and  do  inobedience  to  God,  and  with  a  view  to 
His  g\o\'Y— 'the  actions  and  labor  consequent  upon  or  in* 
duced  hy  their  faith.  The  prayer,  therefore,  is  for  the 
powerful  influence  of  the  Spirit,  to  stimulate  them  to  in- 
creased and  prolonged  labor,  and  by  His  co-operating 
agency  to  sustain  and  give  them  success  in  it  What  he 
has  here  brought  to  view  in  his  prayer,  he  has  elsewhere 
introduced  in  the  form  of  precept.  *'Be  ye  steadfast  un- 
moveable,  always  abounding  in  the  woi'k  of  the  Lord 
Jcnowing  that  your  labor  is  not  vain  in  the  Lord,*'*  In 
this  sense  he  used  the  phrase  in  his  first  epistle  to  the  Thes« 
lialonians,  when  he  said,  that  he  remembered  '^without 
.-ceasing  their  work  of  faith  and  labor  of  love."* 

When  Paul  speaks  of  "glorying  in  (his)  infirmities,  that 
the  power  of  Christ  may  rest  upon  him,''''  he  speaks  of  the 
supporting,  sustaining,  or  co-operating  and  strengthening 
care  and  agency  of  God,^  by  which  he  was  enabled,  in  the 
midst  of  his  poverty  and  afflictions  and  weakness,  still  to 
work  for  Him.    The  idea  is  not  that  of  physical  efficiency. 

When  Relievers  are  said  to  receive  "power  to  become 
the  sons  of  God,"^  the  reference  is  to  dignity,  excellence; 
-right  or  authority ^  as  any  one,  acquainted  with  the  origi* 
nal,  can  perceive. 

When  the  apostle  speaks  of  *<the  gospel  of  Christ,  and 

1  2Thes3.i.ll.  2  ICor.xv  58. 

3  1  Thess.  i.  3.  4  2  Cor.  xli.  9.    - 

5  Of  similar  import  are  the  following,  Col.  i.  11  j  Pet.  i.  5\  2  Tim.  I 
8,  Stc. 

6  John,  i.  12.  t^:vrt<tv -l cense,  or  liberty  of  action.  See  Mat.  xxi.  23* 
2  Thess.  iii.  9?  authority  or  rights  Acts,  xxvi.  10?  Mat  ix.  S\  viii.  9.  X.  I. 
xxviii.  18;  privilege^  prerogctivt^  or  digniiy%  Johq»  Y-  3f , 


^0^  THE  MOSAL  SUA2IOX  CEAP.    XXVII, 

the  preaching  of  the  cross,"  bsing  'H!ic  pniozrof  God  unto 
salvation  to  every  one  that  believeth,''^  he  Is  not  speaking 
of  the  act  of  faith,  or  any  otlicr  grace,  but  of  the  gospel, 
i,  e.  the  wondrous  facts  and  gracious  truths  vvhicl)  it  was 
given   him   in  charge  to  preach,  the  very  annu.iciation  of 
which  to  guilty  rebels  such  as  we  are,  is  news  of  the  most 
gladdening  nature.     There  are  otlier  reasons  to  be  assign- 
ed for  its  receiving  this  denomination,  than  any  phi/sical 
efficiency,  v/hich,  some  philosophical  expositors  of  scrip- 
ture, have  supposed,  the  Spirit  of  God  exerts,  on  the  minds 
and  hearts  of  men  in  connection  with  the  preaching  of  the 
gospel.      As  the  grand  medium  or  vehicle  of  those  power- 
ful influences,  which  the  Uiicreated  Mind   exerts  on  our 
minds  and  hearts,  it  may  well  receive  such  an  appellation,, 
especially    as   the    sudden    transformations   of    characteiv 
which  result  through   that  influence,  are  so  decisive  and 
surprising,  and  so  far  beyond  the  power  of  mere  human 
suasion,  as  to  prove  the  moral  influence  to  be  superhuman. 
To  the  same  purport  are   the  declarations  of  the  same 
apostle,  specifically  with  regard  to  the  success  of  his  preach- 
ing.    **For  our  gospel   came  not  unto  you  in  word  only, 
but  also  in  power,  and   in   tiie  Holy  Ghost,  and  in   much 
assurance;  as  ye   know   what   rnnnner  of   men    we   were 
among  you  for  your  sake. "-    Whetiicr  the  poiver  of  which 
he  speaks,  as  distinct  from  the  Holy  .Spirit,  be  the  mira- 
cles wrought  in  proof  of  the   religion   he   taught,   or   the 
cogent  influence  of  the  truth  revealed,    we  are  not  con- 
cerned to   incpjire;   but  one    thinp;   is   certain; — it   cannot 
meoin  physical  efficiency.     For,  he  notices  that  it  was  -Mn 
much  assurance,''  I  e.  in  full  proof  of  the  truth,  whether 
that  assurance  was  the  hearer's  conviction  or  his  own  con- 
fidence of  speech.     "My  speech  and  wy  preaching,'*  says- 
he,  "was  not  with  enticing  \^'ord^  of  r^cn's  wisdom,  but 

I  Rem.  i.  36,  1  Cett  i.  18.  2  I  T!ies5>  i.  5. 


CHAP.  XXVII.  or  THE  SPIPJT.  501 

in  demonstration  of  the  Spirit  and  of  power,"^  in  the 
co'-ent,  Dowerful  demo:istratioiis  of  the  Spirit.  He  soua;ht 
not  to  allure  by  human  eloquence,  nor  to  convince  by  hu- 
man reasoning;  but  ciaimed  the  credence  of  his  he:irers, 
for  what  he  coi^.-nunicaled  to  them  as  the  word  of  God, — 
the  proof  of  which  fact,  viz:  'diat  it  v/as  the  word  of  God, 
they  had  in  the  miracles  and  gifts  of  the  Spirit  which  at- 
tended his  ministrations.  '^IMiat  your  fiiith,"'  he  adds,, 
''should  not  stand  in  liia  wisdoin  of  men  but  in  thi; power 
of  God."^ 

We  have  the  aulliority  of  the  scrip-ures  tliemselves  for 
tliis  explanation  of  these  expressions.  The  Saviour  is  said 
to  have  ''taught  the  people  as  having  authorit^,^^^  and 
yet  he  did  not  then  exert  any  thlna;  like  a  physical  elBcien- 
cy.  And  so  Stephen  is  said  to  have  been  "full  of  faith 
and  pDivsr.^'^  He  spike  with  undoubting  assurance  him- 
self, and  so  convincing  were  his  arguments,  that  "they 
were  not  able  to  resist  the  wisdom  and  spirit  with  which 
he  spake, "^  for  "he  did  great  wonders  and  miracles  among 
the  people."^  All  this  is  perfcv^tly  intelligible  without  the 
supposition  of  a  physical  efficiency.  Wh}'  then  must  it 
be  admitted,  when  it  is  said  of  "the  word  of  God,"  that 
it  "is  quick  and  poworful,  and  sharper  than  any  two-edged 
sword,  piercing  even  to  thiO  dividing  asunder  of  soul  and 
spirit,  and  of  the  joints  and  marrow.'"'  Especially  when  this 
glowing  metaphorical  language  is  explained  by  the  apostle 
himself  to  mean,  that  it  "is  a  discerner  of  the  thoughts  and 
intents  of  the  heart?""^ 

The  success  of  Paul's  preaching  was  very  remarkable. 
Thousands  were  converted  by  means  of  it.  Much  of  its 
potency  depended  on  the  miracles  he  wrought,  and  gifts 
of  the  Spirit,  which  God  had  conferred  on  him.  These 
things  gave  hi.m  energy.     They  were  all  expressions  of 

1  1  Cor.  U.  5,  6.  2  Mat.  vii.  29. 

3  Acts,  vi.  8,  10.  4  Heb.  iv.  12. 


503  TflE  MOHAL  SUASION  CHAP.   XX VH. 

God's  fiivor  to  him,  and  not  mere  natural  qualifications. 
And  this  is  the  account  he  ^ives  of  the  matter  when  he 
says,  that  he  was  *'made  a  minister  according  to  the  gift  of 
the  ^race  of  God  given  unto  (him)  by  the  effectual worJcing 
ofhispower^^y. — i.  e.  according;  to  the  encrti;y  of  His  might. 
He  is  not  spealdng  of  i\v\y  physical  efficiency  producing 
faithin  his  own  mind,  or  in  the  nrmds  of  others;  hut  of 
the  efficacious  influence  of  the  Holy  Spirit,  which  accom- 
panied his  preaching.  That  influence  we  have  skevvn  was 
not  physical,  but  t!ie  potent  energy  which  the  Infinite 
^Nlii'd  exerts  on  our  thoughts  and  purposes  and  affections, 
and  by  which  we  are  kept  the  subjects  of  His  sway. 

Wc  notice  anotlter  passage.  *'We  are  required  to  be 
strong  in  the  Lord,  and  in  the  -power  of  His  might. ^^^  To 
exert  the  efficiency  of  God  we  cannot,  and  it  would  be  as 
absurd  to  require  us  to  do  so,  as  it  would,  that  we  should 
use  Sampson's  strength.  But  God  exerts  his  own  energy, 
in  co-operation  with  our  efl'orts,  ns  we  trust  and  hope  in 
Him,  and  gives  the  efieciivc  force,  requisite  for  the  accom- 
plishment of  every  hearty,  believing,  obediential  purpose. 
The  apostle  means,  that  wo  should  cordially  trust  in  God, 
^vhic!l  will  secure  His  Almighty  agency,  in  all  cases;  or, 
perhaps,  more  according  to  the  import  of  his  own  meta- 
phors, that  we  should  be  courageous,  and  have  confidence 
in  the  Lord,  our  great  commander,  whose  resources  are 
tixhaustless,  whose  forces  are  invincible,  and  who  will 
not  desert  or  betray  iis.  As  soldiers  are  courageous,  and 
display  great  energy,  when  they  have  confidence  in  their 
general,  so  will  we,  if  we  are  confident  in  the  Lord.  Wo 
refer  the  reader  to  the  passages,  cited  in  the  margin  be- 
-iow.'     With  such  an  intrenching  ourselves,   within   the 

1.  Eph.  iii.  7.  x4Tst  Twy  rjit-^Hiii  rut  Juvoluius  stvrov.     Compare  Eph.  iii. 
20.  and  Col.  i.  29. 
2.  Eph.  vi,  10. 

o.  2  Chron.  xxxli,  7;  Isai.  xxxv,  4?  Josh,  j,  7,  9\  Nuvnbere  xh',  9;  Isal. 
acxvi,  4^xli,  10,  1-i;  Zci>h.  Ul,  Ifi,  17?  2  Chron.  xlv.  IL 


CHAP.  l^XVii.  or  THE  SPIRIT,  53^4 

breast- work  of  Omnipotence,  every  f'Virlsiian  is  familiar.^ 
But,  in  all  this,  there  is  no  intimation  of  d.  jjhysical  ejjlcicn^ 
cy  on  the  part  of  Gocl,  put  forth  in  the  production  of  our 
acts.  *'The  Strength  of  Israel"  co-operates  with  us,  av«i. 
we  trust  in  Him,  carries.us  through  frightful  dangers,  and 
causes  us  to  triumph  over  all  our  enemies.  *'I  can  do  all 
thitigs  through  Cb.rist,  which  strengtheneth  me,'**  said  the 
apostle.  What  he  further  sa3's,  in  explication  of  tliis 
thing,  shows  plainly,  that  he  is  not  speaking  of  a  cause 
of  energy,  lodged  by  God  in  the  soul,  nor  of  any  physical 
efficienc}',  on  the  part  of  God,  in  producing  acts;  for  he 
calls  the  graces  of  faith,  hope,  &c.  the  panoply — 'Hhe. 
whole  armour  of  God.  "^  These  graces  are  the  divine  wea- 
pons, through  which  we  conquer — the  exercises  of  mind, 
which  secure  the  defence  and  support  of  Omnipotence.  We 
notice  but  one  more  of  the  numerous  class  of  texts,  which 
speak  of  the  powrr  of  God,  in  connection  with  the  gracious 
exercises  of  the  christian. 

Paul  prayed  for  the  Epheslan  converts,  that  they  "miglit 
know — wliat  is  the  exceeding  greatness  of  his  (God's) 
power  to  us  ward,  who  believe  according  to  the  working 
of  his  mighty  power,  which  he  wrought  in  Christ,  when 
he  raised  him  from  the  dead,  and  set  iiim  at  his  own  right 
hand,  in  the  heavenly  places,  far  above  all  principality 
and  power,  and  might,  and  dominion,  and  every  name  that 
is  named,  not  only  in  this  world,  but  also  in  that  which  is 
to  come,"*  &c.   This  is  commonly  quoted  as  decisive.   Dr. 

1.  Be  strong  in  the  Lore,  &c. — Tt  impV.es  a  further  act  of  faith,  not  only 
to  believe  that  God  is  Almighty,  but  also,  that  this  Alm-ghty  power  of  God 
j»  engaged  for  it*  defence;  so  as  to  bear  up  in  the  midst  ofall  trials  and  temp' 
tations  undauntedly,  leaning  on  the  arme  of  God  Almighty,  as  if  it  were  his 
own  strength,  so  to  encourage  the  christian  to  make  use  of  God's  Almighty 
power,  as  fully  as  if  it  were  his  own;  when  ever  assaulted  by  Satan  in  any 
kinde. — Gurnall's  Christian  Armour,  p.  23. 

2.  Ph^l  iv,  13.  3.  Eph.  vii,  11,  4.  Eph.  i,  19—21. 


504  THE  MORAL  SUASION  ciiAP.    XXTII. 

Owen  snys,  in  commenting  on  tlus  very  passage,  "The  pow- 
er here  nientioneci,  hcth  an  excecJing  greatness  ascrib- 
ed unto  it,  with  respect  unto  the  effect  produced  by  it.  The 
power  of  God,  in  itself,  i?,  r.s  to  all  acts,  equnlly  infinite. 
He  is  omnipototit.  But  some  cffc-cts  are  greater  than  oth- 
ers, and  carry  in  them  more  tlvin  o-dinary  impressions  of 
it.  Such  is  that  here  intended,  inker chjj  God  makes  men 
to  be  believers,  and  preserves  them  udien  they  are  so.  And 
unto  this  power  of  God,  there  is  an  actital  operation,  or 
efficiency  ascribed,— the  working  of  his  mightT/  power. 
And  the  nature  of  this  operation,  or  efficiency,  is  dechired 
to  be  of  the  same  kind,  v,dth  that  which  was  exerted  in  the 
raising  of  Christ  from  the  dead.  And  this  v/as  by  a  rsal 
physical  efficiency  of  divine  power.  This,  therefore,  is 
here  testified,  that  the  work  of  God,  towards  believers,  ei- 
ther to  make  them  so,  or  preserve  them  such,  for  all  is  one 
as  to  our  present  purpose,  consists  in  the  acting  of  his  di- 
vine power,  by  a  real  internal  efficiency .''"''^ 

This,  we  think,  is  a  fair  specimen  of  the  influence,  which 
a  man's  philosophy  naturnlly  exerts  on  his  mind,  in  the  in- 
terpretation of  Scripture  terms."  Philosophy  is  always  dan- 
gerous. Common  sense  is  a  much  safer  guide, — and  when 
epithets  are  multiplied,  it  is  always  done  to  give  impor- 
tance to  the  subject,  and   the    apostle's  design,    in  doing 

1.  Owen  on  tl^e  Spirit,  vol  i,  p.  490. 

2.  Z.AT*  T»v  evt^o}  s-vif  Tsy  •/.fi.T'jVi  Tuc  ts-^u:;  olvtc-j.  are  the  apostle's  terms. 
Calvin  explains  thcni  to-^vc  robw  est  quasi  ladix.  KpnTOi  poierttia  autem 
arbor,  (cr  us  Poole  quotes  Zaneliy  onl  of  Calvir.,  arbor  cum  ramis.)  tvii-yua. 
efficada  fructiis — est  enim  extens'o  divini  brachii  q",?e  in  actum  eniergit. 
(Jcdv.  Com.  in  ev'kt.fol.  to-X'-JC  est  facahas  ipsa,  npxroc  ipsius  sese  exseren- 
tis  viri.is,  ivtpyuci.  vcro  ipsius  eflVctura:  i;i^yi;x  est  ipsa  efficax  operatiO, 
qux  profic.sc-tur  in^imcdiatc  atto  t;u  x/sctTcy?,  i.  c.  ex  actuali  robore,  quasi 
u  manxi  et  bracii'o  exserto.  Kpu-Tcn;  ig-itur  erit  pctentia  ct  visexerta,  qua  q'.:is 
aliquid  ag-it,  tt  brcc  proficiicitur  cltto  rHcit^xyo?,  vel  iuvoLfXimi.  Etiam 
PaiLGsorni  triadistiriguunt, /uyifv./i' <^yff;;i//'/,  gj;v,  habitnm,  et  tttfiyueLv,  unde 
opus  oritur.     Foi.  Svn.  ad  loc. — Sed  non  opus  est  tanta  subtilitate. 


SO  licro,  seems,  evidently,  to  extol  the  immensiiy  of  the 
divine  power,  rather  than  plulosophically  to  unfold  its  na- 
ture, or  teach,  precisely,  its  physical  character.  Let  us  set 
what  are  the  facts  he  teaches. 

He  asserts,  that  there  is  a  mighty  energy  exerted  on  the 
part  of  God,  in  relation  to  believers — ^Hhe  exceeding great- 
ficss  of  His  jiowtr  to  ns  ward  who  believe.''  If  it  be  said, 
that  this  power  is  physical,  and  it  be  argued  alike  from  the 
redundancy  of  epithets,  and  the  special  example  of  Christ's 
resurrection  adduced,  we  shall  not  dissent.  But  the  read- 
er will  perceive,  that  the  apostle  does  not  say  that  it  is  ex- 
erted in^  BF,Li2v^ERs,  much  less  in  the productiormf  ihosQ 
acts  of  their  minds,  and  feelings  of  their  hearts,  which  w« 
call  faith.  He  is  not  speaking  of  the  act  or  ex.ercise  of 
faith  at  all, but  of  christians  personally  or  characteristically 
considered,  whom  he  describes  as  those  *Hvho  believe,"  or, 
more  literally,  *'the  believing.''  It  is  the  greatness  of 
God's  power  fo?^  them,  that  the  apostle  prays  they  may 
see.     Now,  that  power  is  variously  exerted,  and  will  be  to 

1.  «f  xy.a?  ■Tiwf  ^TiTTft'ci'TAir — «?  when  it  g-overns  the  accusative,  has  ma- 
ny dififerent  sigiiiScatioiis,  but  mostly  refers  to  place  when  it  is  used  to  de- 
lYote  in  cv  into,  5\iul  is  substituted  for  iv  with  the  abhitivc.     Seo  Mark  i.  9. 
tr-;  TQV  i  cct^a.\»v  tCccTrTtj-S-^  for  «y  ^ce  JccSuvh.     If  the  apostle  had  intended  to 
speak  of  the  eflicacy  of  the  divine  power  sj)ecificany  exerted  in  our  minds, 
in  the  production  of  faith,  he  would  not  have  said  m  »fAA!,  but  iv  >iuit  as  he 
has  done  in  Phil.  il.  13.     o  tvepyav  iv  vy-iv.     Our  translators  have  rendered 
it  by  cj-jg-a  tow:u-ds,  v/liich  docs  not  coir,cy  tiie  idea  of  any  internal  real  phy» 
sical  tfficienry.     Examples  of  this  sort  Schleusncr  cites  from  1  Pet.  iv.  9; 
Mat.  xxvi.  10:  Acts  x:;iv.   17:  Rem.  v.  8:  xii.  10:  C  Cor.  ii.  4.     We  object 
not  to  its  correctness.     But  if  any  one  should  prefer  to  i^^nder  it  foTf  *'ut 
cause. m Jinaiem  iu'licet"  as  in  Murk  i.  4:  Mat.  viii.  4: or  m  relation  to,  **gtiod 
attinet  id"  as  in  Gal.  iv.  11  and  Eph.  iii  16,  the  idea  of  physical  efficiency 
will  no  more  be  taught  by  the  apostle.     In  the  last  text  cited  «c  tu-  tra 
avSpaiTov  is  used  fd  x*Tit  tcv,  Sec,  in  reference  to  the  inner  man,  and  tUe  ' 
subject  .'-.poken  of  is  the  powciful,   not  physical,  influence  of  the  Spirit  in 
the  development  of  gracious  affections,  especially,   as  by  this  means  ho- 
lievcrs  ai-e  cucour.ig-ed  and  emboldened  to  meet  and  en-lcre  thdr  trlbula*, 
tions. 

ti4 


^06  'r"^^  MOllAL  SUASION  cHAP.  XXVII. 

all  eternity,  for  their  benefit  and  glory.  Their  deliver- 
pince  from  aftlictions,  perils,  temptations,  persecutions,  Sa- 
tanic arts  and  mischief,  tlie  counsels  of  the  wicked,  the 
wrath  of  man,  death  and  the  grave,  and  their  being  raised 
tq  life,  nnd  glory  eternal  in  the  Heavens,  are  all  etTects  and 
exhibitions  of  the  mighty  power  of  God. 

Of  this  energy  on  the  part  of  God,  tovv'ards  believers,  tho 
apostle  cites  an  illustrious  example,  in  the  resurrection,  as^ 
cension,exahatiQn,  and  universal  supremacy  and  dominion 
of  the  Lord  Jesus  Christ.     ^*According  to^  the  working  of 

1.  ;cxTA  T»v  ivipyau-v,  8cc.     "When  kj-th  g-overns  the  accusative,  it  has  a 
rreat  variety  of  meanhigs.     It  is  necessary  however  to  prove  that  it  hero 
denotes  the  e^c.^e/?/  cause.y  before  the  text  can  be  qi;otecl  as  proof  of  Goers 
physical  power  being-  exerted  in  the  production  of  fa'.th.     Stcphanus  cites 
Ikjark  i.  27,  as  an  example  of  its  causal  import;  but  Kxra  i'^'.vo-inv  is  proper- 
ly cwo'tfc'r^ /a  authorif}/ — authoritatively,  as  having  authoiity;  Schleusner 
quotes  Gal.  i.  11,  as  an  example  of  the  same  sort;  but  xaT4t  AvBcanv,  if 
translated  acc&rdlng  ta  mmi,  is  equivalent  with  human  as  opposed  to  diving 
or  inspired,  which  is  the  apostle's  idea,  being  a  periphrasis  fur  an  adjective^ 
and  is  in  fact  so  used  by  him  in  Rom.  iii.  5,  where  he  quotes  the  cavilling- 
objections  of  unbelievers  against  the  doctrine  of  jvistifi cation,   which  he 
taught       Thus  also  it  is  used  2  Cor.  xi.  21,  where  hato.  a.TttAia.)i  has. an  ad-, 
verbial  import — foolishly — according  to   folly.     See  also  Acts  xxviil.   16 
Schleusner  also  cites  1  Pet.  iv.   14,  as  an  example  of  the  causal  import  of~ 
xiTflt,  as  well  as  tiie  titles  of  the  gospels.     V/ith  respect  to  the  latter,  its 
import  obviously  is  not  so  much  to  the  vfovY  produzedy  by  Matthew,  &.c.,  as 
to  the  gospel,  i.  e.  the  account  of  Christ's  life  and  ministry — the  Evangeli-. 
cal  narrative,  according  to  Mattiiew's  relation  of  it,  in  contradistir.ction  fiom 
the  same  as  given  by  Luke,  John  and  Mark.     And  in  Peter,  the  obvious 
meaning  and  force  of  the  preposition  is  g'iven  in  our  translation,  in  refer- 
ence to  them  ^^ox\  their  part  kx^.-jl  y.i]/  uuTiu;  &c.  he  is  blas])hemed,"  but  in 
reference  to  you  'K;n  ycur  part  no-Tct  <fg  'i/^xstf  he  is  glorified."     "NYe  doubt 
whether  stu.rA  can  be  understood  in  1  Ccr.  xii.  8,  as  denoting  an  efficient 
cause.     In  every  other  specification  of  gifts,  v.hcre  the  efficient  agency  of 
the  Spirit  is  noticed,  it  is  either  ii-x  tcu  Iltuv/uaLrcc,  or  tv  tu  avtw  Uvs^fAurt. 
Where  k-jlta  in  this  verse  occurs,  may  it  not  be  to  denote  the  knowledge 
which  was  had  experimc;-, tally  inrelailon  to  the  Spirit,  and  His  influence, 
r-.akmg  xar*  ts  'jlvtc  XlvivtAA  qualify  yvua-iu?,  viz:  knowledge  in  relation  to 
this  same  Spirit'  rather  than  Xi^.:;,  as  though  the  ivord  or  discourse  of 
knov/lcd^€  wzz  titt  immediate  production  of  th<^   Spirit^     V/hatever  we 


CKAP.   XXVli.  0^  TIJE  SPIRIT.  5^7 

his  mii^hty  power,  which  he  wrought  in  Christ,  when  he 
raised  him  from  the  dead,"  &:c.  The  immensely  efficacious 
power,  of  which  the  npost.le  speaks,  was  wrought  in  Chsist, 
not  in  believers;  and  it  was  \vrought  in  His  resurrection, 
which  was,  indeed,  a  display  both  of  physical  and  moral 
power — the  latter  being  far  more  amazing  than  the  former. 
It  is  true,  that  Dr.  Owen  and  otliers,  who  maintain  a  real 
physical  efficiency  of  the  Spirit,  in  the  production  of  faith, 
admit  this,  but  allege,  that  the  power  which  produces  faith, 
is  of  the  same  kind  with  that  which  raised  the  blessed  Re-- 
deemer;  and  in  this  they  think  they  are  justified,  by  th©" 
import  of  the  preposition,  translated  '^according  to.''^  Btli 
the  prep jsi lion  here  directs  specially  to  the  objects,  towards 
which  believers'  faith  is  directed,  for  whose  fuller  and  more 
satisfactory  knowledge  of  which  the  apostle  prayed.  The 
whole  verse  may  be  rendered,  ''that  ye  might  know  the  ex- 
teediiig  greatness  of  his  power,  for  our  sake  who  believe, in 
i'clation  to  the  v/orking  of  his  mighty  power — that  which 
lie  wrought,  when  He  raised  Christ  from  the  dead,"  &c 
^^hus,  when  the  import  of  the  apostle's  language  is  fairly 
examined,  it  contains  no  sanction  of  the  idea  oi  physical 
efficiency  or  creative  power,  on  the  part  of  God,  being  ex- 
erted in  \h^  production  of  faith. 

may  think  or  decUIe,  hovvever,  on  this  import  of  the  preposition,  it  is  cer- 
tain that  it  has  various  other  s:g;n;f;cations  as  applicable  as  this.  "Whether 
we  understand  it  to  denote  in  as  directing-  to  tlie  objects  on  which  attention 
falls  as  in  Acts  xxiv.  14,  xiTit  Tiv  v./zcv  in  the  Pentateuch;  or^  ill  relation 
to,  still  desi.rrnatlng  the  objects  of  attention,  as  in  Epb.  vi.  21,  t*  iiir  i,««, 
my  afiUirs,  it  equally  answers  our  purpose;,  and  foi'nishes legitimate  author- 
ity for  considering'  that  the  words  translated  "  to  usward  who  believej  ac- 
cording" to  the  working,"  See,  mean  to  us  beUevingcs  to,  or,  in  respect  of^  or, 
in  reference  to,  the  working,  Sec. ;  thus  setting  forth  the  specific  ohjecfs  to- 
wards which  the  christian's  faith  is  directed,  viz:  that  glorious  display  of 
divine  power  made  in  the  resurrection,  exaltation  and  supremacy  of  Christ, 
and  not  describing  the  cfTicaclous  influence  exerted  to  prod  lies  ih^  act  of 
-  faith. 


50S  ^^^  MORAL  suA«fON-  exAp.  xinit. 

Bjt,  even  if  the  criticisms  subjoined  should  not  be  found 
eatisfactorv  or  valid,  and  we  must  admit,  that  the  power  o^ 
God,  which  tlie  apostle  prayed  the  Ephesian  christians- 
might  know,  was  that  exerted  in  the  production  of  faitli — 
which  faith  was  the  result  of  that  wondrous  exercise  of  it 
dijfplayed  in  the  resurrection  of  Christ,  and  in  his  universal 
supremacy,. — there  is  nothing  that  req-uiresus  to  believe  it 
vf^iS  ^  physical  efficiency .  It  was  throu2;h  material  crea- 
tion that  God  revealed  Himself  to  our  first  parents.  The- 
wo-rks  and  beauties  of  nature  were  the  means  of  inspiring, 
them  with  confidence  in  God.  But  they  rebelled;  and 
gloom  and  despair  gathered  round  and  settled  on  their 
minds.  It  was  a  wondrous  exer'cise  of  power  displayed 
in  creation,  which,  originally,  was  the  means  of  exciting, 
and  sustaining  their  confidence^  But  that  having  lost  its 
efficacy — -man  having  sundered  his  relations,  and  changed 
his  character — it  was  a  far  more  wonderful  display  of  di- 
vine and  moral  power,  made  in  the  inediatorictl  work  of 
our  blessed  Redeemer,  whicn  rs-inspires  the  heart  of  nian  — 
the  revolting,  gniltj',  rc^bel  heart, — with  confidence  in  God.. 
We  need  not  be  astonished  at  the  strong  terms  which  the 
npostle  uses,  when  noticing  this  pow^r,  if  we  advert  to 
the  immense  materiel  of  motive,  to  induce  and  secure 
the  confidence  of  our  hearts  in  God,  which  is  crowded,  in 
the  teeming  wonders  and  triumphs  of  truth,  justice,  holi- 
ness,  grace,  mercy  and  benevolence,  in  the  resuj-rection, 
ascension,  and  universal  dominion  of  the  blessed  Redeem- 
er, who  has  all  power  in  heaven  and  earth  given  into  His 
hands,  and  is  worthy  of  the  boundless  trust  and  unqualified 
submission  of  an  inlelligcnt  universe.  Tlicse  bright  scenes 
of  glory — -these  wondrous  developments  of  divine  power, 
iorm  the  wide  range  of  truth — the  new  creation,  over 
w,hicb  the  blessed  Spirit  of  God  is  hovering,  and  by  means 
of  which  he  awakes  in  the  chaotic  mind  and  heart  of 
rebellious  man*,   that  heartv   confidence    in    God,    which 


cnxf,  xx\^r.  ©?  the  gPiRiT.  509 

furnishes  the  proof  and  induces  the    actions    of  spiritual 
life. 

Whatever  view,  thereforo,  we  take  of  this  and  similar 
passages  of  the  s-icred  scriptures,  there  appears  to  be  no  coun- 
tenance of  the  Idea  o'i  physical  c^fjicienc:/  on  the  part  of  God 
in  the  regeneration  of  the  sinner.  liis  object  immediate-' 
ly  in  regenerating,  is  to  induce  and  secure  holiness.  This 
is  by  no  means  a  physical  attribute.  Nor  is  it  necessary 
to  suppose  that,  it  must  or  can  only  be  produced  bv  some 
created  disposition,  or  ''next  power''  in  the  soul,  which  is- 
its  immediate  and  appropriate  cause,  as  the  appetites  and 
instincts  of  animals  are  of  their  peculiar  and  charncteristic 
acts  and  functions.  The  capacities  and  susceptibilities  of 
man,  as  a  rational  and  moral  agent,  arc  not  in  themselves- 
sinful.  The  blessed  Spirit  of  God,  in  the  exercise  of  His 
own  suasive  power  and  efficacious  influence,  through  the 
truths  and  facts  of  scripture,  excites  tliose  feelings,  and  in- 
duces those  exerciser,  which  are  strictly  and  properly  call- 
ed holi/.  The  same  truth  in  the  hands  of  none  else,  could 
produce  such  an  eaeat.  In  His  hand  it  is  "the  sword  of  the 
Spirit,"  and  its  Impressivoness,  and  eiTicacious  indiience  in 
subduing  the  heart,  as  imparted  to  one  and  another  mind, 
most  gratuitously  by  that  Spirit,  is  "the  gift  of  t!ie  grace 

of  God  given — by  the  etiectual  working  of  his  power,"' 

*'the  power  that  worketh  in  us. "- 

We  have  dwelt  longer  on  this  point  than  some  of  our 
.readers  may  think  necessary;  but,  as  much  of  the  contro- 
versy, on  the  subject  of  the  Spirit's  regenerating  infiuence, 
turns  on  tliis  very  point;  as  the  views  w'lich  are  entertained 
in  relation  to  it,  shape  tiie  whole  system  of  our  spiiHtual 
tactioSy  if  we  may  so  speak, — and  indeed  influence  minis- 
terial efforts,  and  in  some  measure  regulate  its  success, — we' 
have  thought  a  full  and  impartial  investigation  peculiarly 
appropriate  and  requisite.  Its  practical  bearing  in  a  few 
I  Epli.  iii.  r.  2  Eph.  lii.  20. 


510  tJiE  MORAL  SUASION  ClfAP.  ^iXVIf. 

important  respects  we  submit  to  the  readers  consideration^ 
in  the  form  of  inferences,  legitimately  deduciDle  from  ihe' 
Views  aboV2  exhibited. 

1.    The  inlperlinence  and  arrogance  of  the  spirit  of  phi- 
losophy,  cannot  fail   to   arrest  the   reader's  attention},  as 
well  as,  its  unkind  and   pernicious  influence  in   securing^ 
strife  and  jealousy,  unbrotherly  suspicions  and  allegations. 
^^  Unless,^'  says  Dr.  Owen  speaking  explicitly  of  the  phy- 
sical Cillciency  of  divine  power  in  regeneration,  ^^U7iless  a 
work,  tvroKght  by  power,  and  that  real,  and  immediate, 
be  intended  herein,  such  a  ivork  may  neither  be  supposed 
jjossible,  nor  can  be  expressed."^    Here  is  philosophy  de- 
ciding as  to  what  the  work  of  the  Spirit  7?iiist  be!!!   With 
liis  peculiar  views  of  the  constitution  of  the  human  mind, 
and  of  the  nature  of  its  operations,  and  asswniing  them  as 
true,  he  could  not  conceive  of  an  cjficacious  influence  of 
the  Spirit,  in  the  conversion  of  the  sinBcr,  other  than  some 
physical  ejjicicncy,  exerted  '^immediately  and  effectually 
upon  the  will,  j)i-oducing  and  crcatini^  in  if  a  principle  of 
faith  and  obedience  infallibly  delermining  it  in  its  free 
.acts."^    And,  therefore,  all  vvlio  did   not  subscribe  to  his 
^philosophy,  must  necessarily  be  rejected  and   condemned, 
rfls  denying,  at  least,  in  his  estim.ation,  a  fundamental  arti- 
tcle  of  the  christian  faith!   There  is  too  much  sad  and  sick- 
rening  <evidence  of   the  same  baleful,   and  arrogant  spirit 
abroad  in  the  church  of  God  at  this  day.     Some  vague  and 
.mystic  notions  are  had  about  disposition  and  habit  as  the 
pvoi^ev  philosophical  cause  of  holy  exercises.      This  phi- 
losophical cause  of  holy  acts  and  exercises,  is  itself  pro- 
nounced holy, — as  every  cause,  it  is  thought,  must  possess 
the  same  quality  or  character  with  its  effects;  and  in  the 
production,  or  communication,  or  lodgment,  or  creation  of 
this  c«2^5«/ ^'something,"  this  clisposilion,  or  habil  in  the 
human  soul,  by  the  Spirit  of  God,  it  is  alleged  consists  re- 
l  Owen  on  the  Spirit,  vol.  i.  p.  491.  2  Idem,  vol.  i.  p.  i»15. 


CHAP.  XXVII.  OY  THE   SPIRIT.  511 

generation.  Power  is  l/ius  given  to  tlie  reo'encrate  man, 
to  pc-form  holy  acts,  and  tlius  the  efijcacious  workinn-  of 
the  Holy  Sjjirit  is  resolved  into  a  mere  physical  efficien- 
cyl  And  all  the  passages  of  scripture,  which  speak  of  His 
power  ill  this  connection  are  explained  by  moans  of  this 
philosophical  invention!  All  this  is  assumed  by  many  as 
absolutely  and  indisputably  true;  yea,  and  is  taught  as  the 
revelation  of  God  Himself!  so  that,  when  a  brother  ques- 
tions the  truth  of  this  philosophy,  denies  the  premises, 
and  thus  deranges  the  whole  habits  of  thought,  and  modes 
of  speech,  and  long  consecrated  technics  in  which  others 
have  been  educated,  and  accustomed  to  explain  theSpirit'^ 
operations,  he  is  viewed  with  suspicion — denounced  as 
unsound — proclaimed  to  be  heretical,  and  presently  de- 
fame!, as  actually  denying  the  influences  and  efficacy  of 
the  Spirit  altogether. 

Although  a  man  believes  and  preaches,  that  the  im- 
penitent sinner  never  will  turn  to  God  unless  the  Holy 
Spirit  makes  him  willing  to  repent; — although  he  pres- 
ses this  fact  on  the  consciences  of  sinners  to  convict  them 
of  their  obstinacy  and  horrid  enn^iity  against  God,  and 
sets  it  forth  to  extol  and  magnify  the  marvellous  grace 
of  God  in  converting  any; — although  he  may  pray  most 
fervently,  and  strive  to  get  all  his  people  to  pray  specifi- 
cally for  the  influences  of  the  Spirit  to  revive  His  work, 
and  to  convert  the  impenitent; — although,  in  all  his  minis- 
trations, lie  m^ay  protest  tliat  he  is  dependent  for  success 
on  the  Spirit  of  God; — although  day  after  day,  and  night 
after  night,  he  may  wrestle  with  God  for  the  conversion 
of  dying  souls,  and  his  very  health  decay  through  the  ar- 
dour of  his  importunity; — although  the  powerful  effusion*  ' 
of  the  Spirit  of  God,  in  ansv/er  to  his  prayers,  do  actually 
attend  his  ministrations,  and  the  profane  and  sensual  and 
ungodly — the  proud,  the  self-righteous,  and  the  self-de- 
ceived— the  drunken,  and  lecherous  and  blasphemous — the 
scoffer  and  infidel  and  sceptic — the  hoary-hendad,  middle- 


513  TME   MORAL  SUASION  CHAP.  XXTII. 

aged  and  youth, — the  rich  and  poor,  bond  and  free,  black 
and  white  may  all   be  s'^cn  to  take  tlie  alarm,  lay  down 
the  weapons  of  their  rel^eiiion  at  the  feet  of  Jesus,  confess 
tlieir  sin,  and  with  penitent  and  believing  hearts  adore  the 
grace  of  God  and  tlie  power  of  jiis  Spirit  in  tiieir  conver- 
sion, and  throngii  their  subsequent  lives  evince  the  fruits 
of  holiness; — and  althou<j;i-j  results  like  these  may  frequent- 
ly take  place,  studdini;  with  the  richest  gems  his  crown  of 
rejoicing  in  the  d:iy  of  tlie  Lord  Jesus,  shedding  all  around. 
the  vivid  lustre  of  Inimanuel's  glory,  and  striking  awe  and 
panic  among  the  ungodly  and  making  them  to  gnash  their 
teeth    in  rage;  yet,    are  there   lo  be  found,  frigid  formal- 
ists, self-righteous  Pharisees,  indolent  and  inefficient  min- 
isters of   the   gospel,  eager   and  ready    to   disbelieve   the 
wliole  work — to  denounce  the  man  as  heretically  denying 
the  Spirit's   work,   and    to   bemoan,    most   piteously,  the 
blighting  induence  of  such  false  theology — because  he  does 
not  believe,  and  will    not  teach,   that  the   Spirit  converts 
the  sinner  by  creative   power  and   by  some  '"'imnicdiaie'^* 
act  of  physical  eJJlcUncy  ])roduccs   faith  and   repentance, 
but  urges  the  instant  repentance  of  the  sinner,  andapjjeals 
to  his  m.ind   and    conscience,   by  all  the  power  of  motive 
which  he  can  employ,  believing  that  it  is  the  Spirit's  power 
of  moral   suasion,  adapted  to  tlie  rational  and  sensitive  na- 
ture of  man,  udiich  effects  the  change!!!     Ti'uly  it  were 
becoming,  in  those  private  christians   who  are  settled  on 
their  lees,  and  do  practically  consent — as  for  any  manifesta- 
tion of  concern  to  prevent  it  or  of  sorrow  in  the  view  of 
it — to  let  guilty  and  peris])ing  souls  around  them  go  down 
to   Hell    in   rapid   succession;  and   in    ministers   of  Christ 
whose  ministry  has  been  barren  and  unblessed,  and  whose 
churches  are  gradually  decaying  with  themselves,  to  be 
more  cautions  how  they  raise  the  cry  of  error  and  delusion 
and  wild-fire  theology,  under  such  circumstances.     Is  it 
not  well  worth  inquiring,  whether  they  and  their  ministra- 


CHAP.   XXVII,  OT  THE   SPiniT.  513 

tions  may  not  be  found  to  have  been  "spoiled  through  phi- 
losophy and  vain  deceit?" 

This  suggestion  is  not  made  in  the  spirit  of  censure,  but 
as  an  affectionate  appeal  to  those,  whose  more  efficient 
ministrations,  and  extended  usefulness,  are,  undoubtedly, 
matters  in  which  all  who  wish  well  to  the  cause  of  truth, 
and  can  shed  one  tear  of  sorrow  over  a  guilty  world,  must 
certainly  feel  a  deep  and  lively  interest.  At  all  events, 
may  we  not  sue  for  a  truce  in  this  strife,  which  now  agi- 
tates the  churches,  and  claim  and  exercise,  at  least,  mutual 
forbearance  in  reference  to  theoretic  and  philosophical 
explanations  of  the  essential  and  acknov/ledged  fact  of 
the  Spirit's  powerful  and  efficacious  influence?  The  mo- 
ral suasion  of  the  Spirit — the  energy  of  the  truth,  as  ur- 
ged bi/  the  Spirit  in  contradistinction  from  that  of  man, 
is  infinitely  superior  to  human  eloquence  and  argument, 
and  very  different  from  the  mere  objective  presentation  of 
the  truth,  or  human  suasion.  And  if  this  be  strenuous- 
ly maintained,  we  see  no  reason,  why  a  man  should  be 
censured  and  condemned,  who  refuses  to  take  one  step,  in 
the  light  of  philosophy,  beyond  the  voluntary  exercises  of 
the  hun#n  mind,  in  which  alone  he  can  ti'ace  the  proofs 
and  workings  of  the  Spirit's  power. 

2.  The  character  and  danger  of  the  sin  of  grieving  the 
Spirit  of  God,  are  rendered  very  obvious,  also,  from  the 
view  which  has  been  taken  of  the  Spirit's  efficacious  in- 
fluence. That  there  is  such  a  sin,  and  that  to  it,  and  to 
the  quenching  of  the  Spirit — which  is  the  same,  but  in  a 
greater  degree  of  turpitude  and  malignity — the  sacred 
scriptures  attribute  much  importance, ^cannot  be  denied. 
Exceedingly  vague  and  mystical  notions,  however,  obtain 
in  many  minds,  in  relation  to  it,  as  though  there  were 
some  secretly  infusive  power,  which  the  Spirit  exerts  and 
is  necessary  for  the  transmutation  of  the  sinner,  and  which, 

although  its  presence  can  never  be  detected  by  any  conscious 

65  . 


514  THE  MORAL  SUASION  cHAP.    XXVII. 

exercise,  the  sinneF  is  in  danger  of  having  forever  with- 
held from  him,  if  he  resists,  to  any  great  degree,  the  Spir- 
als strivings.  We  are  said  to  grieve  a  friend,  when  we 
resist  his  counsel,  and  admonitions,  and  entreaties,  and  all 
the  winning  arts  by  which  he  seeks  to  induce  us  to  do 
what  will  be  promotive  of  our  good.  We  grieve  the 
Spirit  in  the  same  vvay.  He  is  striving  with  us,  as  the 
truth  makes  its  impressions  on  our  minds  and  hearts.  And 
by  all  the  commands  and  promises,  threatenings  and  cau- 
tions, examples  and  motives  in  the  scriptures,  through  the 
preaching  of  the  gospel  and  other  means,  He  is  pleading 
with  us  to  repent  and  be  reconciled  to  God.  It  is  an  ob- 
ject which  God  has  much  at  heart.  ^'Oh  do  not  this  abom- 
inable thing  which  I  hate!"  ''How  can  I  give  thee  up?" 
"My  repentings  are  kindled  v/ithin  me."  "^'Why  will  ye 
die?" — are  his  pathetic  appeals.  To  resist  their  impression, 
is  to  grieve  this  benevolent  friend,  because  it  is  to  counter- 
act the  object,  which  is  so  near  his  heart. 

But  resistance,  under  such  circumstances,  cannot  long 
be  made,  without  incurring  terrible  guilt,  and  indurating 
the  sensibilities.  No  man  can  tell,  when  he  acts-  against 
bis.  strong  irn^Dulsive  convictions,  and  by  wilful  efforts, 
banishes  his  serious  impressions,  or  deliberately  makes 
choice  of  what  God  forbids,  or  refuses  to  accept  what  God 
proflfers,  but  that,  at  any  and  every  moment,  he  is  contract- 
ing such  guilt,  and  so  hardening  his  heart,  as  to  provoke 
Q[oA  forever  to  withdrav/,  and  say,  "Ephraim  is  joined  to 
bis  idols,  let  him  alone.''  Here  lies  the  guilt  of  your  sin. 
Oh  forsaken  impenitent!  You  have  chosen  to  act  in  oppo- 
sition to  the  truth,  as  urged  by  the  Spirit  of  God,  and  as 
commpnding  itself,  alike  to  your  reason  and  conscience. 
And  the  danger  of  it,  is,  not  only,  that  eventually  you  will 
thus  bring  upon  yourself  swift  destruction;  but  that  you 
are  rendering  your  susceptibilities  of  impression  so  callous,, 
as  perhaps,  at  this  very  hour,  to  be  closing  the  last  avenue 


CHAP.   XXVir.  OF  THE  SPIRIT.  515 

of  access  to  your  heart.  If  you  hope  for  a  mighty  crea- 
tive power  to  be  exerted  on  you,  irrespectively  of  your 
voluntary  exercises,  your  hopes  are  baseless  and  visionary. 
The  Spirit's  efficacious  agency  is  through  the  suasive  in- 
fluence of  the  truth,  and  if.  you  resist  it,  you  resist  the 
only  means,  that  you,  or  any  one  else,  can  hope  to  be  ex- 
erted for  you,  to  bring  you  to  repentance.  To  what  degree 
or  extent  this  Spirit  will  strive  with  you,  who  can  ima- 
gine? Even  now  the  pinions  of  his  wings  may  be  already 
stretched  to  take  up  his  last,  eternal,  flight  from  an  heart 
that  has  been  long  hardening  itself  and  rejecting  his  coun- 
sels of  love! 

O  sinner  mjirk  thy  fate! 

Soon  will  the  judg-e  appear, 
And  then  thy  cries  will  come  too  late, 

Too  late  for  God  to  hear. 

Thy  day  of  mercy  gone, 

The  Spirit  grieved  awa)^, 
Thy  cup,  long  filling,  now  o'erflown. 

Demands  the  vengeful  day. 

Thy  God  insulted,  seems 

To  draw  his  glittering  sword? 
And  o'er  thy  guilty  head  it  gleams. 

To  vindicate  his  word. 


CHAPTER  XXVIII. 


THE  GRACES  OF  THE  SPIRIT. 

TflK  subject  of  the  chapter  stated,  viz:  3.  That  the  graces  of  the  Spirit  are 
not  created  cames,  per  se,-  but  Jiahiiual  vQlantary  exercises  induced  by  Hi» 
efficacious  influence  through  the  truths  and  facts  of  Revelation — Chris- 
tian graces  originally  affections— \ihyc-A\\ed  principles  of  christian  action — 
The  meaning  of  the  term  defined — Preference  of  common  sense  to  phi- 
losophy in  the  apprehension  of  truth — The  Spirit's  influence  the  appro- 
priate cause  of  holy  exercises — No  valid  objection  against  this  view  of 
the  subject  to  be  drawn  from  its  making  us  absolutely  dependent  on  the 
Spirit*s  agency  for  such  exercises — Some  specific  laws  of  human  emo- 
tion noticed — Habits  of  feeling  different  from  all  others — The  nature  of 
particular  graces  examined,  viz.  Love — Rt.pextan^ce — Faith — Iiopk 
and  Fear. 

From  the  view  of  the  Spirit's  cfHcacious  ir.nucnce,  taken 
in  the  preceding  chapters,  we  may  be  led  to  some  satisfac-- 
tory  ideas  of  what  are  commonly  termed  the  christian 
graces.  They  are  certain  characteristic  emotions,  or  prin- 
ciples of  action,  wiiich  regulate  christian  conduct,  and  de- 
termine christian  character.  It  is  not  our  design  to  notice 
them  in  any  minute  detail  or  metaphysical  analysis;  but 
simply  to  present  some  considerations,  suggested  alike  by 
common  sense  and  christian  experience.  And  tliis  wo 
shall  do,  by  introducing  to  tkc  reader's  attention,  !he  third 
inference  from  the  fact  of  the  Spirit's  moral  suasion,  viz: 

3.  That  the  graces  of  the  Spirit  are  not  created  causes 
per  se,  but  habitual  voluntary  exercises  induced  by  PI  is 
efficacious  influence  through  the  truths  and  fads  of  reve- 
lation. The  graces,  or  "fruit  of  the  Spirit,"  are  enumer- 
ated by  the  apostle.  They  are  "love,  joy,  peace,  long 
suffering,  gentleness,  goodness,  faith,   meekness,   temper- 


CHAP.  XXVIII.        THE  GRACES   OF  THE  SPIRIT.  517 

ance.''^  These  are  all  manifestly  ditTerent  affections,  which 
depend  originally  on  oar  natural  or  constitutional  suscep- 
tibilities, and,  as  excited  and  elicited  by  the  Spirit's  exhi- 
bition of  the  objects  and  truths  appropriate  to  this  end, 
assume  an  impulsive  influence,  and  secure  thoae  acts  and 
exercises  which  we  call  holy.  In  the  enumeration,  as  given 
by  the  apostle,  primary  reference  seems  to  be  had,  to  their 
influence  in  regulating  the  social  intercourse  of  christians. 
But  this  is  only  one  of  the  spheres,  in  which  they  shed 
their  radiant  lustre.  We  select  a  iQ,\Nj  and  shall  trace  their 
character  as  determining  our  actions  in  reference  to  God. 
As  to  the  order  of  their  enumeration,  we  attach  but  little 
importance.  They  are  all  of  them  complicated,  intimately 
uniting  the  perceptions  of  the  mind,  the  conviction  of  the 
judgment,  and  the  emotions  of  the  heart;  and  whether  one 
or  the  other  assumes,  for  the  time  being,  the  prevalent  in- 
fluence, is  owing  to  the  character  of  the  objects  presented,  . 
and  of  the  truths  apprehended.  Luve,  repentance, 
FAITH,  HOPE  and  FEAR  are,  in  their  first  rise,  affections, 
excited  and  elicited  by  appropriate  objects,  and  becoming 
habitual,  they  assume  such  permanent  influence  on  conduct 
and  character,  as  to  be  denominated  the  principles  of  chris- 
tian action. 

The  intelligent  reader  will  perceive  at  once,  in  what 
sense  we  understand  the  wov^  principle: — not  as  designa- 
ting "something"  laid  in  the  very  structure  of  tlie  being: — • 
nor  a  superadded  quality  of  the  soul; — nor  a  specific  cause 
of  holy  exercises,  .lodged  in  the  heart  by  the  creative 
power  of  God,  anterior  to  any  such  exercises;  but  the  de- 
termining or  regulating  influence  of  any  particular  species 
of  feeling,  as  continuously  or  frequently  and  readily  ex- 
cited and  elicited,  by  the  presentation  of  some  object  or 
truth,  appropriately  operating  on  our  constitutional  sus- 
ceptibilities. We  are  aware,  that  here  we  tread  the  ground 
1  Gal.  V.  22,  23. 


520  TW^  GRACES  CHAP,  xxviir. 

acquired  by  frequently  having  done  the  thing  before.  The 
former  become  easy  after  the  very  first  decided  impulse  of 
feeling.  And  this  circumstance  explains  satisfactorily  the 
great  apparent  ease  with  which  the  new  convert  keeps 
himself  in  the  love  of  God. 

From  the  above  remarks,  the  reader  will  be  prepared  to 
understand  the  concise  account  which  we  subjoin  of  the 
leading  graces  of  the  christian.  Love  has  been  defined,  by 
metaphysical  writers,  the  gravitation  or  tendency  of  the 
soul  towards  good.  But  this  istoo  obscure  for  common  use. 
We  all  know  what  is  meant  b}^  the  term.  It  denotes  that 
feeling  of  approbation,  or  complacency,  or  delight,  in  any 
object,  either  good  in  itself,  or  supposed  to  be  fitted  to  do  us 
good,  which  leads  us  to  desire  and  make  choice  of,  and 
seek  to  enjoy  it.  The  feeling  could  not  exist  if  we  had 
not  been  created  with  a  capacity  for  it.  Neither  can  it 
ever  be  excited  unless  there  is  some  object  adapted  to  secure 
it,  presented  to  our  consideration.  As  an  object  addresses 
our  senses,  or  our  rational  nature,  and  is  apprehended  to  be 
good  and  desirable,  the  feeling  is  awakened.  As  to  the 
character  of  the  objects  which  present  themselves,  multi- 
tudes make  fearful  and  fatal  mistakes.  Fortune,  family, 
friends,  health,  children,  and  sensual  indulgences,  receive 
the  affections  of  the  heart.  The  love  of  these  things  pol- 
lutes the  soul,  distracts  its  joys,  and  drowns  it  in  perdition. 
But  such  is  the  hold,  which  the  world  and  the  things  of  the 
world  have  upon  the  heart,  that  if  the  blessed  Spirit  of  God 
did  not  see  fit  to  detach  them,  we  should  sink  deeper  and 
deeper  in  the  mire  of  pollution.  This  He  does  by  bring- 
ing before  our  view,  objects  in  every  respect  deserving  of 
our  regard.  In  our  natural  state,  we  bestow  our  affections 
on  unworthy  objects,  and  withhold  them  from  such  as  pos- 
sess the  highest  traits  of  excellence.  The  blessed  Redeemer 
is  accounted  "a  root  out  of  dry  ground,  and  when  we  see 
Him  there  is  no  beauty  in  Him  to  desire  Him,"      But  the 


CHAP.    XXVIII.  07  THt  SPIRIT.  ,^,4, 

Spirit  so  presents  to  view  the  character  of  Christ,  unfolds 
this  and  the  other  interesting  and  wondrous  trait,  shows  us 
his  exalted  excellence,  and  urges  them  upon  our  minds  and 
hearts,  that  eventually,  we  cordially  embrace  Him  as  all  our 
salvation,  and  all  our  desire,  and  can  say  **What  things 
were  gain  to  (us)  these  (we)  count  loss  for  Christ,  yea  doubt- 
less,  and  we  count  every  thing  bul  loss  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  our  Lord."^  We  shall 
not  pretend  to  notice  the  various  thoughts  and  feelings,  the 
fears,  anxieties,  and  desires,  that  racked  and  agitated  the 
soul  before  it  cordially  siirrendered  itself,  in  sweet  and  de- 
lighted approbation  of  the  Chief  among  ten  thousands — the 
one  altogether  lovely;  nor  through  how  long,  or  how  short 
a  space,  the  Spirit  has  been  telling  of  His  glory,  and  His 
grace, — now  pointing  to  Calvary,  and  now  to  Heaven, 
Suffice  it  to  say,  that  the  heart  once  barred  against  the  ten- 
derest  and  best  of  friends  is  unclosed.  Every  thing  which 
once  stood  in  the  way  of  the  soul's  communion  with  Him, 
is  renounced.  Rank,  parentage  and  relations,  wealth,  hon- 
ors and  worldly  applause,  religious  duties,  outward  morality 
and  former  experiences  are  all  sacrificed.  Without  Christ 
he  is  unhappy  and  feels  he  ever  must  be  so.  He  is  the  life 
of  his  delights — the  centre,  and  sum,  and  soul  of  all  his  joys. 
'Tis  Heaven  to  see  His  smiling  face,  and  the  child  of  God 
presses  close  to  the  throne  of  His  grace  from  day  to  day, 
that  he  may  gaze  upon  His  glory.  In  loving  adoration  he 
bows  before  Him,  and  as  he  feels  the  beamings  of  that  light 
which  pours  its  splendor  all  around,  earth  sinks,  and  fades, 
and  disappears.  Its  glory  is  darkness  in  his  eye  as  illumin- 
ed by  the  brighter  glories  of  the  Son  of  God,  and  every 
thing,  which  men  call  good  and  great,  is  absolute  loss  in 
his  view,  as  it  keeps  him  from  the  presence  and  comn-<ti- 
nion  of  Him  who  is  the  song,  and  boast,  and  triumph  of 
Heaven. 

1  Phil.  iii.  r.  5. 

66 


520  THE  GRACES  chap,  xxviir. 

acquired  by  frequently  having  done  the  thing  before.  The 
former  become  easy  after  the  very  first  decided  impulse  of 
feeling.  And  this  circumstance  explains  satisfactorily  the 
great  apparent  ease  with  which  the  new  convert  keeps 
himself  in  the  love  of  God. 

From  the  above  remarks,  the  reader  will  be  prepared  to 
understand  the  concise  account  which  we  subjoin  of  the 
leading  graces  of  the  christian.  Love  has  been  defined,  by 
metaphysical  writers,  the  gravitation  or  tendency  of  the 
soul  towards  good.  But  this  istoo  obscure  for  common  use. 
We  all  know  what  is  meant  hy  the  term.  It  denotes  that 
feeling  of  approbation,  or  complacency,  or  delight,  in  any 
object,  either  good  in  itself,  or  supposed  to  be  fitted  to  do  us 
good,  which  leads  us  to  desire  and  make  choice  of,  and 
seek  to  enjoy  it.  The  feeling  could  not  exist  if  we  had 
not  been  created  with  a  capacity  for  it.  Neither  can  it 
ever  be  excited  unless  there  is  some  object  adapted  to  secure 
it,  presented  to  our  consideration.  As  an  object  addresses 
our  senses,  or  our  rational  nature,  and  is  apprehended  to  be 
good  and  desirable,  the  feeling  is  awakened.  As  to  the 
character  of  the  objects  which  present  themselves,  multi- 
tudes make  fearful  and  fatal  mistakes.  Fortune,  family, 
friends,  health,  children,  and  sensual  indulgences,  receive 
the  affections  of  the  heart.  The  love  of  these  things  pol- 
lutes the  soul,  distracts  its  joj^s,  and  drowns  it  in  perdition. 
But  such  is  the  hold,  which  the  world  and  the  things  of  the 
u^orld  have  upon  the  heart,  that  if  the  blessed  Spirit  of  God 
did  not  see  fit  to  detach  them,  we  should  sink  deeper  and 
deeper  in  the  mire  of  pollution.  This  He  does  by  bring- 
ing before  our  view,  objects  in  every  respect  deserving  of 
our  regard.  In  our  natural  state,  we  bestow  our  affections 
on  unworthy  objects,  and  withhold  them  from  such  as  pos- 
sess the  highest  traits  of  excellence.  The  blessed  Redeemer 
is  accounted  "a  root  out  of  dry  ground,  and  when  we  see 
Him  there  is  no  beauty  in  Him  to  desire  Him,"      But  the 


CKAP.    XXVIII.  OF  THE  SPIRIT.  ^j^j 

Spirit  so  presents  to  view  the  character  of  Christ,  unfolds 
this  and  the  other  interesting  and  wondrous  trait  shows  us 
his  exalted  excellence,  and  urges  tliem  upon  our  minds  and 
hearts,  that  eventually,  we  cordially  embrace  Him  as  all  our 
salvation,  and  all  our  desire,  and  can  say  **What  tilings 
were  gain  to  (us)  these  (we)  count  loss  for  Christ,  yea  doubt- 
less, and  we  count  every  thing  but  loss  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  our  Lord/'^  We  shall 
not  pretend  to  notice  the  various  thoughts  and  feelings,  the 
fears,  anxieties,  and  desires,  that  racked  and  agitated  the 
soul  before  it  cordially  surrendered  itself,  in  sweet  and  de- 
lighted approbation  of  the  Chief  among  ten  thousands the 

one  altogether  lovely;  nor  through  how  long,  or  how  short 
a  space,  the  Spirit  has  been  telling  of  His  glory,  and  His 
grace,— now  pointing  to  Calvary,  and  now  to  Heaven. 
Suffice  it  to  say,  that  the  heart  once  barred  against  the  ten- 
derest  and  best  of  friends  is  unclosed.  Every  thing  which 
once  stood  in  the  way  of  the  soul's  communion  with  Him, 
is  renounced.  Rank,  parentage  and  relations,  wealth,  hon- 
ors and  worldly  applause,  religious  duties,  outward  morality 
and  former  experiences  are  all  sacrificed.  Without  Christ 
he  is  unhappy  and  feels  he  ever  must  be  so.  He  is  the  life 
of  his  delights — the  centre,  and  sum,  and  soul  of  all  his  joys. 
'Tis  Heaven  to  see  His  smiling  face,  and  the  child  of  God 
presses  close  to  the  throne  of  His  grace  from  day  to  day, 
that  he  may  gaze  upon  His  glory.  In  loving  adoration  he 
bows  before  Him,  and  as  he  feels  the  beamings  of  thatlio-ht 
which  pours  its  splendor  all  around,  earth  sinks,  and  fades, 
and  disappears.  Its  glory  is  darkness  in  his  eye  as  illumin- 
ed by  the  brighter  glories  of  the  Son  of  God,  and  every 
thing,  which  men  call  good  and  great,  is  absolute  loss  in 
his  view,  as  it  keeps  him  from  the  presence  and  commu>' 
nion  of  Him  who  is  the  song,  and  boast,  and  triumph  of 


Heaven. 

1  Phi].  iiL  r.  a 


66 


522  THE  GRACES  CHAP,  xxrill. 

Thus,  the  love  which  animates  the  christian,  is  perfectly 
intelligible,  without  supposing  it  is  the  effect  of  some  spe- 
c?^c  disposition,  created  in  the  soul  or  laid,  like  our  animal 
appetites  and  constitutional  susceptibilities,  in  the  very  na- 
ture. It  is  the  natural  capacity  to  love,  as  awakened  and 
directed  by  the  noblest  object  in  the  universe — the  blessed 
Redeemer;  to  the  apprehension  of  whose  grace  and  excel- 
lence the  mind  has  been  excited  by  the  Spirit's  efficacious 
influence.  Nor  does  it  terminate  exclusively  on  His  person 
and  character.  We  take  a  deep  interest  in  all  that  con- 
cerns the  reputation,  and  engages  the  attention  of  the  one 
we  love.  Accordingly,  the  christian  loves  the  law  of  God, 
and  would  not  expunge  from  it  one  solitary  precept,  or  wish 
its  restraints  on  his  heart  and  conduct,  to  be  in  the  least 
diminished.  So  does  he  love  the  word  of  God,  and  fre- 
quently meditates  upon  its  precious  promises,  precepts  and 
salutary  instructions  and  counsels.  He  also  loves  the  wor- 
ship of  God,  and  cannot  consent  long  to  be  absent  from  the 
public  assembly,  and  social  meeting,  where,  according  to 
His  promise,  Jesus  meets  with  his  people.  Much  less  can 
he  consent,  if  he  be  a  parent,  that  his  family  should  become 
a  nursery  of  rebellion,  and  the  morning  and  the  evening 
sacrifice  be  neglected.  He  loves  his  duty,  and  delights  to 
Qo  the  will  of  God.  He  loves  the  followers  of  Christ,  and 
his  faithful  ministers,  and  esteems  them  very  highly  for 
His  sake.  Nor  does  he  restrict  this  regard,  to  those  of 
his  own  sect.  He  loves  the  cause  of  God,  and  labors  and 
contributes  in  his  place,  and  according  to  his  means,  to  see 
it  advanced.  In  short  every  thing  that  belongs  to  Christ, 
and  interests  His  heart,  commends  itself  to  the  christian's. 
These  are  the  objects  that  gain  the  affections,  which  were 
once  squandered  on  things  earthly,  sensual,  devilish. 

Intimately  associated  with  tliis  feeling  of  love,  is  that  of 
REPENTANCE.  ^Ve  are  said  to  repent,  when  we  are  heartily 
sorry  for  what  we  have  done,  and  wish  that  it  had  not  been 


CHAP.  XXVIir.  OF  THE  SPIRIT.  5^S 

done,  and  seek,  by  confession,  restoiation,  reformation,  or 
in  other  appropriate  ways  to  make  some  amends  for  it.  It 
is  a  feeling  that  is  ever  connected  with  a  sense  of  personal 
guilt.  We  never  do,  nor  can,  we  repent  for  what  is  not, 
either  wrong  in  itself,  or  apprehended  to  be  such  by  us. 
The  child  sees  the  character  of  its  conduct  towards  its  pa- 
rents, and  feeling  it  has  done  wrong,  repents  of  its^evil 
deeds,  and,  acknowledging  its  feelings,  gives  a  moral  pledge 
•that  it  will  reform.  So,  the  sinner,  —  when  he  brings  his 
^wn  conduct  and  the  feelings  of  his  own  heart  in  contrast 
with  the  righteous  commands,  and  holy  character  of  God, 
and  sees,  in  the  light  of  this  high  and  holy  standard  of 
right,  how  wrong  they  have  b©en— becomes,  uneasy,  agitat- 
ed, and  oftimes  overwhelmed  witji  a  sense  of  his  guilt.  He 
does  indeed,  after  some  sort,  repent, — regrets  that  he  had 
done  this  and  the  other  wickedness,  and  protests  and  vows 
that  he  will  do  so  no  more.  But  such  feelings  are  painful; 
and  it  is  a  law  of  our  nature  to  shrink  from  pain,  and  to 
avoid  what  is  productive  of  uneasiness.  The  terrors  of 
hell,  and  of  death  induced  by  the  contrast,  which  the  sin° 
ner  makes  of  his  own  conduct,  with  the  truth  and  righteous- 
ness and  holiness  of  the  divine  law  and  character,  never 
yet  lasted  long,  or  proved  permanently  influential.  They 
are  only  the  pleasurable  emotions,  or  those  which,  at  the 
time  afford  some  gratification  to  the  individual,  that  are  of 
easy  repetition  and  are  cherished.  But  against  the  anguish 
of  convictions  the  impenitent  sinner  struggles. 

There  is,  iiowever,  another  view  to  be  taken  of  the  Di- 
vine Character,  and  wl:en  the  impenitent  sinner  contrasts 
his  conduct  with  the  goodness  and  grace,  the  boundless  love, 
and  mercy,  and  compassion  of  God,  especially  as  manifest-, 
ed  in  His  giving  His  own  well  beloved  Son  to  die  for  us—?-  ' 
the  just  for  the  unjust,  that  He  might  bring  us  to  Himself^ 
he  feels  the  baseness,  the  vileness,  the  ingratitude,  the.  ma- 
lignity of  liis  conduct,  and  heartily  loatlios  it,  and  hi/Tiself. 


524  riiK  cmi^CEs  CHAP.  xxYiir, 

on  account  of  it.      The  feelings  of  sorrow,  induced  by  a 
view  of  the  tender  mercies  of  God,  in   contrast  \vith  his 
own  character,  break  his  heart;  and  he  weeps  and  mourns, 
for  his  transgressions.      He  looks  on  Him  whom  he  hath 
pierced,  and  mourns  for  it,  as   *^one  that  mourneth  for  an 
only  son,  and  is  in  bitterness  for  it,as  one  that  is  in  bitterness 
for  a  first  born."*     Nor  does  he    find  these   feelings  pain- 
ful.     He  seeks   to  have  them  increased  continually,   and 
often  in  retirement,  in  meditation  on  the  word,  under  the 
preaching,  and  at  the  holy  table  of  the  Lord,  stands  gazing 
with  mingled  emotions  of  sorrow  and  love,  on  Him  *'who 
was  delivered  for  our  offences.''     It  is  his  full,  deliberate^ 
and  decided  purpose,  eternally  to  renounce  his  sins.     The 
sins  and  corruption  of  others  as  they  dishonor  God,  deeply 
affect  his  heart.      God  is  his  choice,  and  seeing  His  glory 
to  be  of  far  greater  consequence  than  his  own  enjo3'mcnts  or 
interests,  he  is  ready  to  exclaim 

oh  could  I  lose  myself  in  thee; 

Thy  depth  of  mercy  prove; 
Thou  vast  unfathomable  sea 

Of  unexhausted  love! 

T  loathe  myself  wh^n  God  I  see. 

And  into  nothing  fall; 
Content,  if  xnou  exalted  be, 

And  Christ  be  all  ly  All. 
With  these  feelings  of  love  for  God,  and  sorrow  for  sin, 
will  be  found  associated  that  of  confidence  or  faith.  Faith 
is  the  trust  or  reliance  of  the  heart  uj)on  the  word  of  God. 
It  is  not  a  mere  intellectual  belief;  for  the  objects  disclosed 
by  His  testimony,  cannot  be  apprehended  as  realities,  with- 
out producing  some  excitement,  and  therefore  it  is,  that, 
*'with  the  heart  man  believeth  unto  righteousness."  Sci- 
entific speculations  and  inquiries,  regard  the  great  truths 
and  facts  of  revelation  as  mere  viailers  of  abstraction. 
Such  things  seldom,  if  ever,  interest  the  heart.  Indeed 
when  they  do  5o,  in  any  strong  degree,  it  is  thought  to  in- 
1   Zcoh.  xii.  10. 


CHAP.    XXTIII,  OF  THE  SPIRIT.  525 

dicate  mental  alienation.     And  perhaps,  this  is  one  reason 
why  an   unbelieving   world   accounts  the   christian    mad. 
They  cannot  understand  why  mere  abstract  matters,  as  they 
apprehend  the  truths  of  Christianity  to  be,  should  take  such 
deep  hold  on   the  sensibilities.        But  the  christian  knows, 
that  they  are  solemn   realities.       His  religion  is  all    based 
on  matters  of  fact.       He  knows   it  is  true,  that  God  hates 
sin,  and  must  punish  the  sinner,    if  he  will  not   repent; — 
that  sin  is  most  odious,  impudent^  malignant  and  abomin- 
able, as  it  is  opposition  to   His  law  and   government,  and 
seeks  to  exalt  a  miserable  worm  of  the  dust,  a  wretched 
rebel — the  idol  self,  to  supremacy^ — that  Jesus  the  eternal 
Son  of  God,  has  di-ed  t^  magnify  the  law  of  God,  and  make 
ithonorable^ — that  having  finished  transgression,  and  made 
an  end  of  sin,  He  hath  brsught  in  slu  everlasiing  r'lghteous- 
n-ess,  so  that,  now  God  can  forgive,  in  perfect  consistency 
with  His  truth,  and  honor,  and  without  any  ground  of  im- 
peachment of  His  goodness  and  equity  as  a  moral  governor; 
and  that  He  actually  is  willing,   and  ready  to  forgive,  and 
proffers  His  pardoning  mercy  to  any  and  every  sinner,  who 
h-ears  the  gospel.     Apprehending  these  things  as  absolutely 
true,  the  heart  is  inspired   with  confidence,   alike  in  the 
character  of  God,  as  a  moral  governor,  and  in  the  faithful- 
ness of  his  declarationa,  and  yields  itself  in  sweet  reliance 
unto  Him  in  both  respects. 

The  evidence  of  the  truth  of  these  things,  which  is  fur- 
nished to  the  mind,  is  abundantly  satisfactory.  It  is  the 
word  of  Him  who  cannot  lie.  This  sways  his  mind,  and 
his  faith  becomes  "the  evidence  of  things  not  seen,  and  the 
substance  of  things  hoped  for.''^  '*He  that  hath  received  his 
testimony  hath  set  to  his  seal  that  God  is  true.  "^  But  ^*he 
that  believeth  not  God,  hath  made  Him  a  liar. ''^  And  this  is 
the  grand  oflence  which  ruins  and  datnns  toall  eternity, those 
who  reject  the  testimony  of  Jesus,  ^'the  Amen — the  faithful 
1  Heb.  xl  1.  2  John  -.u.  33.  3  1  John  v.  10. 


526  THE  GRACES  cHAP.  XXVIII. 

and  true  witness.'^*  And  it  is  right  it  should  be  so.  For 
faith,  or  the  cordial  believing  of  what  God  says,  is  nnost  rea- 
sonable. We  have  capacities  of  mind,  to  perceive  the  truth 
of  what  He  testifies,  and  of  heart,  to  feel  its  impressiveness. 
His  testimony  is  emblazoned  with  the  most  convincing  evi- 
dence of  truth,  and  nothing  but  the  most  unjustifiable,  and 
:bitter  prejudice,  and  dislike  of  God,  prevent  the  mind  from 
perceiving  it.  If,  therefore,  a  veracious  friend  or  neigh- 
tor  feels,  that  he  has  a  right  to  expect  and  demand  our  con- 
fidence, when  he  speaks,  how  much  more  reasonably  must 
God  do  so?  Could  He  speak  to  us,  and  leave  it  optional 
whether  to  believe  or  not,  so  that  with  impunity  we  might 
refuse,  it  would  be  an  impeachment  of  Himself,  and  a  vir- 
tual declaration,  that  He  is  not  "'orthy  of  our  confidence. 
It  is  true,  that  in  the  exercise  of  our  minds  in  the  percep- 
tion and  belief  of  truth,  we  act  voluntarily;  but  when  the 
evidence  is  sufficient — when  the  person  speaking  is  a  true 
and  competent  witness,  and  his  communications  clear  and 
intelligible — we  are  morally  bound  to  believe  Him.  From 
such  obligations,  in  reference  to  God,  we  can  never  be 
released  in  heaven,  earth  or  hell.  They  will  follow  us  to 
the  utmost  verge  of  creation.  Nor  can  we  ever  escape  from 
tiiem,  as  long  as  we  have  intellectual  capacities  sufficient  to 
attend  to,  and  believe  another. 

*'If  I  say  the  truth,''  said  the  blessed  Saviour,  ''why 
do  ye  not  believe  me?''^  Impenitent  reader,  say  why? 
You  know  full  well,  that  when  your  neighbor,  whom  you 
believe  to  be  a  man  of  truth,  speaks  to  you,  you  readily 
give  your  assent  to  and  repose  in  his  statements.  Indeed, 
if  your  mind  does  not  labor  under  the  influence  of  preju- 
dice against  him,  you  find  it  morally  impossible  not  to  be- 
lieve what  he  testifies  he  has  seen  and  does  know,  though 
you  have  neither  seen  nor  known  it.  But  on  the  other 
hand,  if  you  know  liim  to  be  false,  and  hypocritical,  and 
not  worthy  of  confidenee,  and  your  hearts  are  prejudiced 

i  llcv.  ill.  14.  2  Johnvlii.  46. 


CHAP.  XXTIII.  or  THE  SPIUIT.  527 

against  Him,  scarcely  will  his  asseveration  and  oaths  in- 
duce your  belief.     You   cannot,  it  is  morally  impossible 
for  you  to  believe  the  man,  whom  you  think  does  not 
speak  the  truth.      Here  lies  the  grand  dilBculty  in  the  way 
of  your  believing  God.      You  believe  Him  to  be  a  liar. 
You  think  that  what  He  says,  in   His  word,  is  not  true, 
and  in  this  practical  influential  conviction,  with  respect  to 
the  character  of  God,  wliich  saps  the  very  founda'Jon  of 
all  confidence  in   Him,  you  are  sustained,  and  confirmed,. 
by  your  wishes  that  it  may  be  so,  your  love  of  sin,  and 
your  dislike  of  God.     You  would  rather  believe,  that  God 
falsifies  His  word,  and  violates  His  pledges,  and  perjures 
his  soul; — yea,   and  that  Jesus,  notwithstanding  He  has 
died  to  save  us,  is  destitute  of  mercy,  and  the  devil  worthy 
of  greater  confidence  than  either!   In  short,  any  thing  and 
every  thing  sooner,  than  that  it  is  true,  that  t/ou  must  go 
down  to  Hell  unless  7/0 u  repent.      Your  difficulties  are  all 
of  your  own  creating.      You   put  from  you   the  word  of 
eternal  life,  and  judge  yourself  unworthy  of  it.     0!i  poor 
suicide,  "'^Who  shall  have  pity  upon  thee?  or  who  shall  be- 
moan thee?  or  who  shall  go  aside  to  ask  how  tliou  doest?'^' 
"You  have  beheld  the  Lord,  and  said  it  is  not  He,  neither 
shall  evil  come  upon  me."^    But'*you  shall  know  that  He 
is  Jehovah  when  He  shall  lay  His  vengeance  u\)on  you'^^ — 
and   that  it  is  true,   all   true,  most  true,   unalterably   and 
eternally  true,  what  God  hath  said,  that  *'the  wicked  sliali 
be  turned  into  Hell,"  and    *'he  that  belicveth  not  shall  be 
damned."'* 

We  have  taken  a  very  brief  and  general  view  of  faith; 
but  every  reader  must  perceive,  that  wiiile  its  essential 
character  as  the  cordial  belief  of  the  word  of  some  faith- 
ful witness,  remains  the  same,  its  specific  influence,  and  ' 
the  manner  in  which  it  will  affect  the  sensibilities,  and  the 
acts  of  the  man,  depend  upon  the  character  of  the  truth, 
1  Jer.  xv.  5.  2  Jer.  v.  12.  3  Zek.  xxv.  17.  4  Mark  xvi.  16. 


528  THE  GRACES  CHAP.  XXVIII. 

or  objects,  brought  into  view  in  the  testimony,  and  appre- 
hended by  the  mind.  In  all  thii^,  we  do  not  perceive  any 
thing  like  a  cause /?er  se,  or  what  is  called  a  principle  of 
faith,  which  is  the  original  of  faith,  but  are  directed  to  the 
immediate  and  special  agency  of  the  Holy  Spirit,  as  He 
operates  through  the  truth  upon  our  constitutional  suscep- 
tibilities, and  elicits  them  in  the  cordial  belief  of  that 
truth,  and  embracing  of  the  objects  presented. 

Hope,  too,  possesses  the  same  general  character.  It  is 
the  expectation  of  some  future  good  desired,  the  attain- 
ment of  which  is  deemed  possible.  We  do  not  hope  for 
what  we  see.  Nor  for  what  we  deem  to  he  impossible. 
As  long  as  the  sinner  thinks  it'is  impossible  for  him  to  be 
pardoned,  he  can  have  no  hope.  But  if  he  believes,  the 
professions  which  God  makes  as  to  His  willingness  to  for- 
give, and  the  promises  in  which  He  holds  forth  an  abun- 
dant supply  of  grace  for  every  time  of  need,  he  confident- 
ly expects,  that,  in  due  season,  these  things  will  be  forth- 
coming, according  to  the  very  tenor  of  the  promise.  This 
is  hope.  It  springs  from  faith,  and  looks  far  into  the 
vista  of  eternity.  The  christian's  hope  is  not  the  illusion 
of  a  distempered  fancy.  It  is  the  lofty  elevation  of  the 
rational  soul,  borne  upward  by  a  faith  which  gives  to  the 
mind  all  the  evidence  and  certainty  of  demonstration.  It 
substantiates  the  realities  of  the  spiritual  and  eternal  state, 
and  rises  superior  to  all  the  sophistr3^  and  deceits  of  a 
changing  and  perishing  world. 

'Tis  Heaven,  all  Heaven,  descencVinj^  on  the  winfjs 
Of  the  glad  leg-ions  of  tlie  King  of  kings; 
'lis  more: — 'lis  God  diffused  through  every  part — 
'Tis  God  Himself  triumplnint  in  the  heart. 

The  grand  and  prominent  object  of  the  christian^S' hope 
is  the  blessed  Redeemer;  and  thence  He  is  Himself  called 
*'our  hope.*'  The  enjoyment  of  His  society,  the  vision 
of  His  glory,  a  perfect  assimilation  to  His  character,  a 


CHAP.    XXVIII.  OF  THL  SPIRIT.  529 

c?own  of  glory  from  His  h-an-d,  a  seat  upon  His  throne — 
and  an  eternity  of  honour  and  blias  and  ineffable  deiio-ht 
in  His  communion,  are  the  objects  towards  which  the  chris- 
tian's hope  is  directed,  which  here  elicit  Ins  most  enlarged 
an-d  gladdening  anticipations,  and  to  which  he  shal-has  cer- 
tainly attain,  as-  there  is  a  God  who  cannot  lie. 

Hope  with  uplTteJ  foot  set  free  from  earth, 
Pants  for  the  place  of  her  etherial  birth. 
On  steady  wing's  sails  thro'  the  immense  abys;. 
Plucks  amaranthine  joys  from  bowers  of  bliss. 
And  crowns  the  soiil  while  yet  a  mourner  here, 
With  wreaths  like  tiiose  triumphant  spirits  wear. 

An  hope  so  lofty,  and  so  aspiring,  and  whose  anticipa- 
tions are  so  pure,  cannot  fnil  to  exert  a  purifying  influence 
on  the  heart  and  conduct,  and  to  stay  the  soul,  in  the  midst 
of  those  rude  tempests  of  distress,  which  are  wont  to  lash 
and  agitate  the  ocean  of  life.  *'He  that  hath  this  hope  in 
him,  purifieth  himself  as  God  is  pure."'  It  cannot  be  that 
lie  should  degrade  himself  hy  hopes  that  rest  on  earth. 
Kis  hope  is  near  akin  to  the  very  fruition  of  God.  Tt 
here  affords  a  taste  of  joys  celestial,  and  is  itself  the  ante- 
past  of  heaven.  ^'For  God,  willing  more  abundantly  to 
shew  unto  the  heirs  of  promise,  the  immutability  of  his 
counsel  confirmed  it  by  an  oath:  that  by  two  immutable 
things,  in  which  it  was  impossible  for  God  to  lie,  we  might 
liave  a  strong  consolation,  who  have  fled  for  refuge  to  lay 
hold  upon  the  hope  set  before  us, which  hope  we  have, 
as  an  anchor  of  the  soul  both  sure  and  steadfast,  and  which 
entereth  into  that  within  the  veil,  whither  the  forerunner 
is  for  us  entered."^ 

This  hope  every  christian  is  under  obligations  to  cherish 
and  maintain.  His  destitution  of  it  is  his  sin,  and  must  be 
assigned  to  his  neglect  or  refusal  to  exercise  that  faith 
which   overcometh  the  world.       On   which   account  the 

1.  1  Johniii.  :?.  2  Heb.  xi.  17-21 

61 


530'  THE  GRACE  CHAP.  XXTIII. 

apostle  has  very  appropriately  and  solemnly  exhorted  us 
to  **give  all  diligence  to  the  full  assurance  of  hope,  even 
unto  the  end."^ 

We  subjoin  a  remark  or  two  with  regard  to  the  fear 
of  God,  whicli  forms  an  essential  feature  in  the  character 
of  the  christian.  It  is  not  thai  slavish  dread  of  punish- 
ment which  characterizes  the  condemned  and  guilty  cul- 
prit, nor  the  startling  impressions  which  we  instinctively 
feel,  v/hen  suddenly  apprehending  some  impending  dan- 
ger, or  in  view  of  some  mighty  and  irresistible  power, 
which  may  be  brought  to  bear  upon  us  to  our  injury;  but 
that  reverence  and  respect  for  God,  which  a  right  appre- 
hension of  His  character,  as  the  great  Moral  Governor,  and 
of  our  relations  to  Him  as  such,  cannot  fail  to  inspire. 
The  external  means  employed  for  awakening  these  feelings 
are  numerous.  The  n-hole  creation,  in  all  its  vastness  and' 
extent — the  entire  providence  of  God,  in  all  its  intricate 
and  wondrous  developments — the  law  of  God,  in  all  its 
purity  and  rectitude — the  sclieme  of  redemption,  in  all  the 
wonders  of  divine  condescension,  as  effectuated  tiirough 
the  high  and  holy  One,  who  though  He  were  a  Son,  yet 
learned  obedience, — all  contribute  to  awaken,  in  the  be- 
liever's mind,  that  profound  deference  and  respect  for  the 
great  Moral  Governor  of  the  world,  which  tend  to  secure 
the  avoidance  of  temptation,  the  exercise  of  circumspec- 
tion, and  the  constant  appeal  of  the  heart  to  His  mercy 
and  grace  through  a  mediator,  for  protection  and  support. 
These  things  are  manifestly  the  duty  of  every  rational  man. 
The}^  are,  indeed,  feelings,  but  they  are  feelings  under  the 
control  of,  and  to  bo  regulated  by  the  will.  And,  accord- 
ingly, Vi'c  are  exhorted  to  '''fear  God  and  keep  his  com- 
raandmients,  for  this  is  the  whole  duty  of  man."^ 

Whatever  christian  grace,   therefore,   we  contemplate, 
we  discern  in  each  alike,  the  voluntary  agency  and  ac- 
1  lUb.  vi.  2.  2  Ecclcs,  sii.  IX 


CHAP.   XXVIII.  OF  THE    SPIRIT.  53! 

countability  of  man;  and  that  any  individual  should  be 
destitute  of  any  one  is  his  guilt,  and  will  most  justly  con- 
tribute to  his  damnation.  Say  not  then,  impenitent  and 
graceless  reader!  tliat  you  are  under  no  obligations  to  ex- 
hibit "the  fruit  of  the  Spirit"  in  your  walk  and  conversation. 
You  are  commanded  to  repent  of  your  sins  and  to  believe, 
to  love,  to  fear  and  hope  in  God.  You  have  the  capacities 
and  susceptibilities  which  are  adapted  to  such  exercises.  As 
directed  in  theirexeciso  towards  God, and  divinethings,they 
become  the  graces  of  the  Spirit.  To  induce  such  exercisesof 
them  He  operates  continually  through  the  truth— presenting 
the  objects  and  considerations  which  are  calculated  to  secure 
them,  and  giving  efficac}^  to  that  truth,  and  impressiveness 
to  those  objects.  Nor  would  any  one  ever  love,  trust,  or 
hope  in  God,  save  for  His  blessed  agency.  But  that  is  not 
because  there  must  be  previously  some  created  cause  lodg- 
ed in  the  soul,  of  which  they  are  destitute,  nor  because  the 
.capacities  requisite  to  be  acted  on  are  wanting,  but  because 
the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the  pride  of 
life,  do  hold  the  thoughts  and  hearts  of  men  aside  from  the 
^consideration  and  choice  of  God  and  divine  things.  That 
■these  things  are  so,  is  their  damning  guilt.  And  that  God 
by  His  Spirit  should  take  care,  in  any,  to  awaken  these  cha- 
racteristic emotions  is  grace  indeed.  This  He  actually 
does  in  those  whom  He  makes  willing  to  renounce  the 
world  and  turn  to  Him.  And  having  once  awakened 
these  emotions,  He  does,  by  the  same  means,  continually 
operate  to  secure  their  growtl),  and  increasingly  effective 
-  influence,  in  the  production  of  the  various  subordinate 
graces  of  the  christian  character,  and  in  the  blessed  expan- 
sion and  exercise  of  every  capacity  of  ^he  rational  and 
sensitive  soul  of  man 


CHAPTER  XXIX. 


THE  MEAXS  OF  GRACE. 

K  fourth  inference  from  the  fact  of  the  Spirit's  moral  suasion,  viz:  the 
means  of  grace  become  efficacious  as  the  Spirit  operates  by  them  and 
secures  the  fixed  and  interested  attention  and  t!ie  voluntary  consecration 
of  the  soul  to  God — The  means  of  grace  all  properly  resolvable  into  the 
^truths  and  facts  of  scripture,  as  they  ay%-aken  and  fix  the  attention  of  the 
raind--A  natural  tendency  in  these  truths  to  induce  Regcneration-Whence 
the  obligation  instantaneously  on  tlie  exhibition  of  the  truth,  to  exercise 
and  express  the  aflfections  appropriate — Several  propositions  stated, viz: 
1.  There  are  means  of  grace — 2.  They  are  adapted  to  the  end  designed 
in  them — 3.  Yet  do  they  not  possess  efficiency  in  themselves — 4.  Nor 
does  their  efficacy  depend  entirely  on  the  agency  of  man — 5.  But  sim- 
ply as  the  use  of  them  secures  the  divine  agency — Inquiry  as  to  the  cha- 
racter of  that  agency — The  result  of  special  design  and  not  a  fixed  law — 
Appeals  to  it  therefore  are  of  a  different  character  from  those  made  to 
laws  of  nature — Much  superstition  has  been  the  result  of  practical  error 
here — Much  antinomianism  also — And  a  deluding,  soul-destroying  sys- 
tem of  spiritual  tactics — Instances  of  their  practical  bearing — The  pro- 
per course  to  be  pursued  with  anxitsus  souls — A  contrary  course  produc- 
tive of  self-righteousness — Inconsistent  with  itself — What  the  means 
of  grace  which  may  correctly  be  denominated  such — The  same  employ- 
ed bj  God  ahke  in  securing  the  conversion  of  tiie  sinner  and  the  sancti- 
fication  of  the  believer — The  divine  example  and  exhortations  a  suffi- 
cient testimony  in  favor  of  the  principles,  and  warrant  for  the  mode  of 
procedure,  advocated  in  this  chapter. 

Much  of  what  might  appropriately  be  brought  into 
view  in  this  chapter  has  been  anticipated.  Yet  are  there 
.some  things  which  demand  particular  attention.  These, 
we  shall  notice,  in  the  observations  suggested  by  a  fourth 
inference  from  the  fact  of  the  Spirit's  moral  suasion,  as 
already  stated,  viz: 

4.   The  means    of    grace  become  efficacious  as  the 


CHAP.   XXIK.  Tin:  MEANS  OF  GRACE.  533 

Spirit  by  Ihem,  and  in  a  manner  perfectly  adapted,  alike 
to  their  own  nature  and  to  that  of  the  human  mind  and 
heart,  secures  the  fixed  and  interested  attention  and  the 
voluntary  consecration  of  the  soul  to  God.  These  means, 
may  all  be  ultimately  resolved,  into  the  truths  and  facts 
of  scripture,  as  brought  to  bear  upon  the  mind  of  ra-^ 
tional  and  feeling  man.  For  ^^what,"  says  an  eloquent 
writer,  '^are  bibles,  sermons,  and  sacraments,  but  instru- 
ments to  carry  truth  to  the  understanding  and  heart?  What 
are  all  the  expostulations  of  others,  but  efforts  to  press  the 
motives  contained  in  truth,  upon  the  sensibilities  of  the 
■soul?  What  are  the  passions  which  preachers  address,  but 
-channels,  through  which  truth  is  carried  to  the  quick,  or 
'instruments  to  rouse  the  soul  to  view  it  with  sharpened 
attention?  What  docs  Providence  more  than  illustrate,  and 
.enforce  revealed  truth?  Sabbaths  are  not  means  of  grace, 
50  much  as  opportunities  to  attend  on  ordinances  and  ex- 
ercises that  are."^  The  believing  prayers  of  christians,  in 
relation  to  the  unconverted,  which  are  made,  in  the  closet 
<ir  apart  from  them,  are  but  means  of  securing,  in  the  goocj 
providence  of  God,  that  impressive  exhibition  of  the  trutb, 
through  which  the  Spirit  subdues  the  heart.  The  gracious 
exercises,  and  other  efforts  of  christians,  are  but  a  prepara.^ 
•tioh  for  its  more  decisive  and  effective  appeals.  And  the 
efforts  of  the  unconverted,  to  which,  by  some,  a  superstl^ 
tious,  and  by  others,  a  self-righteous,  importance  has  beea 
attached,  are  all  reducible,  when  properly  examined,  to 
the  attention  which  the  mind  gives  to  the  truth,  or  to  the 
ordinances  or  means  through  which  it  is  exhibited. 

Now  it  is  obvious,  that  there  is  a  natural  tendency  of  the 
truths  and  facts  revealed  in  the  scriptures,  to  induce  those 
exercises,  appropriate  to  the  capacities,  condition,  and  re^ 
lations  of  men,  in  the  commencement  of  which  consists 
regeneration.     We   are  required  to  love  and  confide  ii;i 

-1  Park  itrect  Lectures,  p.  J 35, 


5^4  iHE  ME.iNS  cHAP.  XXIX, 

God,  to  repent  of  our  sins^  and  to  hope  in  and  fear  Him. 
All  of  wliich  things  are  affections  of  the  renovated  man, 
and  without  whicli,  no  one  can  lay  claim  to  the  christian 
character.  But  in  the  hible,  the  truth,  faithfulness,  benevo- 
lence, justice,  holiness,  grace  and  compassion  of  the  divine 
nature,  are  unfolded,  and  specific  declarations  are  to  be 
met  with,  in  the  form  of  promises,  giving  clear  and  de- 
.cided  intimations  of  thei^e  things,  and  they  certainly  have, 
in  the  nature  of  things,  a^s  obvious  a  tendency  to  produce 
the  affections  of  love  for,  and  confidence  in  God,  as  have 
the  exhibitions  of  similar  traits  of  excellence,  and  proofs 
of  regard,,  when  coming  from  man  to  man,  to  induce  such 
.exercises  between  them.  The  dreadful  nature  of  sin,  its 
dam.ning  consequences  in  us,  its  frig"  tful  impeachments  of 
the  divine  character,  and  its  horrid  'nalignity  as  depicted 
in  the  scriptures,  are  calculated  to  move  to  repentance. 
And  the  views  v/iiich  are  given,  of  the  bliss  and  glories  of 
ileaven,  ana  of  Ijie  ch.aracter  of  Gcd  as  s  Moral  Governor, 
have  as  manifest  a  tfendency  to  excite  hope  and  fear. 

The  opposition,  which  the  heart  may  and  does  make 
■against  these  things,  and  their  failure,  in  any  case  to  pro- 
duce such  results,  do  not  disprove  the  tendency  of  the 
truth  to  secure  them.  Nor,  do  the  special  influences  of 
ine  Spirit,  vvhich  are  necessary  in  consequence  oi  the 
rebellion  and  resistance  of  men  against  the  truth,  fur- 
,nish  any  argument,  against  the  adaption  of  that  truth,  to 
the  circumstances,  character,  condition,  and  constitutional 
capacities  of  man,  and  consequently,  its  natural  tendency 
to  i^.'oduce  the  affeetions  contemplated.  So  far  are  the 
scriptures  from  sanctioning  such  an  idea,  that  they  do  ac- 
tually urge  the  OBLIGATION,  arising  out  of  the  very  ex- 
hibition of  the  truih^  made  to  the  mind  and  heart  of  man, 
instantaneously  to  exercise,  and  express  the  affectiona 
isppropriaic. 

Vriih  tlic  following  example?,  th«  scriptural  reader  is 


CHAI^:    XXIX.  OF   GRACE.  :^2S 

familiar.  ''Thou  blind  Pharisee!  clnmsc^  first  that  which 
is  loithin  the  cup  and  platter,  that  tiie  outside  of  them  may 
be  clean  also."^  ''Put  off  all  these;  anger,  wrath,  ma- 
lice,"^ &c.  *'Cleanse  your  hands,  ye  sinners  2iPA piirifij 
your  hearts^  ye  double-minded.'"  ''SlahUshyour  heart r,,'^'^ 
^'Set  your  affections  on  thin«;s  above.  "^  ''Make  to  your- 
selves a  NEW  HEART  and  a  new  spirit."^  *'0h  Jerusalem 
wash  thy  heart  from  wickedness,  thai  thou  maycst  be 
saved.^''^  "Save  yourselves  U'-om  Ibis  untoward  genera- 
tion."^    *'My  son  give  me  thy  heart. '"'^ 

Whatever  influence  the  Holy  Spirit  exerts,  to  aT^r:!l:cn 
and  induce  such  feelings  and  exercises  in  rr.en,  is  and  must 
Be,  in  entire  accordance  with  their  morn!  cgency.  For,. 
unless  men  exalt  tlieir  philosop;>y  aboT'e  tiie  bible,  it  is  un- 
deniably throuf;h  the  frulhy  that  it  is  i:^.ip.)rled .  Tiiis 
very  circumstance,  implies  that  the  soleii.n  consideration 
of  the  facts  or  objects,  which  thai  truth  makes  known,  is 
intimately  connected  with  tlie  sinner's  cor. version.  Ind-?ed 
we  do  not  perceive  1)0W  else  a  rational  and  accountable 
creature  such  as  man  is,  is  to  be  made  iclllin^  to  renounce' 
his  sinful,  selfish,  sordid  attachments,  and  bestow  his  af- 
fections on  spiritual  tb.ina;^.  Tlie  'mIq'aqi  iiiimcdiate poivcr 
onihe  soul,  or  a  physical  efficiency  determining  the  \\ill,- 
is  a  contradiction.  If  he  is  voluntarily  to  turn  from  sin^ 
to  God,  and 'he  will  is  always  determined  by  motives,  ap-- 
propriate  motives  must  be  presented  and  the  attention  in- 
terested. This  in  the  very  ijature  of  things,  is  necessary; 
and  may  serve  to  throw  some  liglit  upon  a  subject,  exceed- 
ingly perplexed,  and  obscured  by  the  false  philosophy 
and  false  theology  of  some,  viz:  the  use  of  the  means  of 
grace. 

1  Mat.  xxiii.  2G.  2  Col.  il:.  8.  3  Jfimes  Iv.  8. 

4  James  v.  8.  5  Col.  lii.  2.  (">  Ezelc.  xviii.  21. 

7  Jer.  iv.  14.  S  .Acts  ii.  40.  9  Pov.  xxiii.  26. 

Other  instances  of  the  same  sort,  miy  be  seen  in  James  i.  21 ;  1  Fet.  i.  22,  ^ 
si.  1;  Col.  iil.  :2— 15;  Ileb.  xii.  1:  Devit.  x.  12-- 16;  Jer.  iv  3,  -l-. 


536  THE  MEANS  cttAP.  XXir. 

On  the  first  view  of  this  subject,  it  would  seem  natural 
and  right,  that  we  should  attempt  to  disci*imrnate  correctl}^, 
and  inquire,  in  whose  hands  the  means  become  effectual; — 
whether  in  the  Spirit's  or  the  sinner's — and  what  are  the 
]()articular  agencies  of  the  Spirit,  and  of  the  sinner,  neces- 
sary to  their  being  used  successfully?  We  shall  attempt  a 
reply  to  these  questions,  in  the  confirmation  and  elueida- 
tion  of  a  few  simple  propositions. 

1.  There  are,  strictly  and  properly  speaking,  such  things' 
as  are  called  means  of  grace.  If  the  phrase  is  not  found 
m  the  bible,  that  is  no  reason  why  it  should  be  rejected, 
provided  that  the  thing  it  teaches  or  implies,  is  found 
there.  In  the  hand  of  God,  the  trulli  is  unquestionably 
a  means  through  which  He  displays  and  imparts  His  grace. 
In  the  experience  of  the  christian,  the  consideration  of 
the  truthy  to  which  his  mind  is  led  in  the  right  perform- 
ance  of  the  duty  of  prayer,  and  in  the  reading  of  the  scrip- 
tures, contributes  greatly  to  the  growth  and  perfection  of 
the  gracious  affections,  and  principles  of  his  character. 
As  employed  by  the  Lord's  people,  the  various  methods 
which  they  adopt  for  the  exhibition  of  the  truth,  are  con- 
ducive alike  to  their  own  spiritual  improvement,  and  to 
the  conversion  of  sinners.  And  as  awakening  and  fixing 
his  attention,  even  the  unconverted  sinner  may  make  use 
of  means,  that  have  a  salutary  tendency.  Whoever  may- 
be the  immediate  agent  contemplated,  there  are  appropriate 
means  through  which  he  may  operate.  God  and  man  both- 
work  by  means. 

2.  The  means  of  grace  arc  admirably  adapted  to  the 
end  designed  by  them.  God's  wisdom  is  infinite,  and  it 
were  an  impeachment  of  it,  and  of  His  character  altogether 
to  suppose  that  it  were  otherwise,  as  it  respects  the  instru- 
mentalities of  His  agency.  Nature  and  Providence  alike 
display  proofs  of  this.  We  have  already  seen  ihc  adap- 
tion of  the  truths  of  scripture  to  the  result  sought,  which:^ 


CHAP.    XXIX.  OJ^  GRACE.  .5^^ 

is  the  sinners  conversion.  They  addrsss  His  intellect  and 
heart,  and  make  their  powerful  appeals  to  conscience  which 
tinites  both. 

3.  The  means  of  grace,  however,  notwithstanding  this 
natural  tenuenc}'  or  adaption,  do  not  possess  any  ejjiciency 
in  themselves,  to  secure  the  end  designed.  For,  if  tliat 
were  the  fact,  then  must  they  differ  from  all  other  instru- 
mentalities whatever.  Instead  of  being  called  means, 
they  should  be  styled  causes. 

4.  The  efficacy  of  the  means  of  grace,  does  not  depend 
upon  the  agency  of  7nan  entirely,  in  the  use  of  them,ybr 
the  exhibition  of  the  truth.      That  man  has  a  very  impor- 
tant part  to   act,  in   co-operating  with  God,  according  to 
His  plan,  in  the  use  of  those  means  He  is  ordinarily  pleased 
to  employ  and  bless,  we  do  not  deny.      Would   that  the 
whole  church  were  more  awake  under  a  sense  of  the  im- 
portance and  obligation  of  this  thing!   But  our  co-o])era- 
lion    with    God,    however   important  and    indispensible, 
according  to  the  constitution  He  has  ordained,  is  not  that 
which  gives  efficiency  to  the  means.      He   is  the  Mighty 
One  who  worketh  all  things  after  the  counsel  of  His  own 
will,  and  makes  use  of  our  agency  as  the  channel  through 
which  He  imparts  His  ov/n  energy.      ^'Neither  is  he  that 
planteth  any  thing,  neither  he  that  watereth;  but  God  that 
giveth  the  increase.  ^'^ 

5.  It  is  only  as  the  use  of  the  means  of  grace  secures  tlie  di- 
vine agency,  that  they  become  effective  means  of  salvation. 
*'I  have  planted," says  Paul, 'vVpollos  watered, but  God  gave 
the  increase."^  This,  we  presume  will  be  denied  by  none. 
But  what  is  that  agency,  and  how  is  it  secured?  It  is  not  a 
physical  efficiency,  as  we  have  seen,  but  a  moral  power — a 
power  given  to  the  truth,  which  sv/ays  eff'ectually  the  mind 
and  heart  of  the  rebel,  and  turns  him  from  the  error  of  his 
ways.      If  that  power  be  exerted  on  the  mind  and  heart  of 

1   iCor.  iii.  \7.  2  1  Cor.  iii.  6. 

6S 


5 38  THE  MEANS 


CHAP.  XXIX. 


man,  irrespectively  of  the  truth,  and  to  prepare  by  some 
creative  process  for  the  influence  of  the  truth  to  be  felt, 
then  is  regeneration  altogether  a  physical  work.  We  care 
not  how  it  may  be  described,  whether  as  creating  a  dis- 
position, habit,  taste,  instinct,  principle,  or  any  thing  else. 
If  it  be  the  product  of  simple  immediate  power  on  the 
soul,  irrespectively  of  the  truth,  the  work  is  not  of  a  moral 
character,  but  precisely  in  keeping  with  the  great  effects 
which  transpire  in  the  created  universe,  from  the  exercise 
of  physical  Omnipotence.  Such  energies  are  exerted  uni- 
formly, undeviatingly  and  infallibly,  according  to  the  fixed 
and  established  constitution  of  things. 

In  the  conversion  of  a  sinner,  the  agency  of  God  is  the. 
result  of  special  design,  and  not  according  to  any  fixed 
law,  to  which,  as  in  the  operations  of  nature,  successful 
appeals  may  be  infallibly  made.  Appeals  are  daily  made 
to  the  divine  agency  in  nature,  as  for  example  to  the  law 
of  gravitation,  with  infallible  success,  by  those  who  lose 
sight  of  God's  design  and  providence  altogether.  It  is  not 
thus,  however,  with  respect  to  the  converting  agency  of 
His  Spirit.  It  is  true,  that  faith  has  a  \NondiQY^\x\ potency , 
and  may  anticipate^  with  confidence,  the  final  result  in  an 
appeal  made  to  God,  for  the  conversion  of  a  sinner.  But 
that  is  a  very  different  thing,  from  the  immediate  success 
of  an  appeal  made  through  the  truth,  at  any  given  period- 
to  the  mind  and  heart  of  the  sinner.  It  is  the  agency  of 
God,  which  gives  that  truth  its  efficacy,  and  although  the 
ultimate  result  may  be  confidently  expected,  and  there  may 
be  circumstances  to  authorize  the  expectation  of  immediate 
success;  yet  we  do  not,  and  cannot,  partly  from  the  very 
nature  of  moral  agency,  and  partly  from  our  ignorance  of 
the  mode  and  laws  of  the  divine  agency,  anticipate,  with 
as  infallible  certainty  the  issues  of  an  appeal  of  this  sort, 
as  we  do  to  what  are  termed  the  laws  of  nature. 

We  admit,  that  there  mny   be,  and  are  certain    natnr-^l. 


'€HAP.  XXIX  OF  GllACE.  539 

laws^  according  to  which,  God  governs  mind,  and  from 
which  He  no  more  deviates,  than  from  the  laws  of  nature. 
Yet  is  there,  by  virtue  of  that  liberty  of  action,  conceded 
to  the  will,  a  wide  range  for  the  combination  and  employ- 
ment of  the  motives  that  may  sway  it.  We  cannot  tell 
what  peculiar  class  of  motives  will  affect  this  or  the  other 
man,  most  powerfully.  Nor  can  we  always  calculate,  with 
absolute  certainty,  as  to  the  decisions  of  the  will.  Differ- 
ent minds  are  differently  affected  by  the  very  same  consid- 
erations. One  fears  and  trembles,  another  becomes  uneasy 
and  wrathful,  and  a  third  is  filled  with  delight,  at  the  men- 
tion of  God,  and  Christ,  and  religion,  and  a  change  of  heart. 
Every  variety  of  motive,  has,  through  the  agency  of  God, 
led  ultimately  to  gracious  results;  and  every  variety  of  mo- 
tive, has  had  at  times  quite  the  contrary  effect.  The  thought 
which  has  disarmed  one  sinner,  and  dissolved  him  in  love, 
has  driven  another  to  rage  and  desperation.  A  reason  of 
this  difference,  is  to  be  found  in  the  particular  state  of  heart 
at  the  time,  which  is  a  province  beyond  our  research.  But 
as  God  searcheth  the  heart,  He  can,  and  does,  combine 
and  press  motive,  so  adapted  to  the  peculiar  character,  and 
mental  state  of  the  individual,  or  exhibit  truth  through 
such  external  instrumentalities,  and  at  such  junctures,  as 
that  in  His  hands,  when  He  specially  designs,  it  becomes 
effectual  to  the  sinner's  conversion^  But  what  is  the  ap- 
propriate result  oi special design,\we  cannot  legitimately  ac- 
count for, as  eventuating  through  d.  fixed  law:  and  therefore, 
the  means  of  grace  become  not  efficacious,  as  they  are  an 
appeal  to  a  fixed  and  established  mode,  through  which  the 
Creator  exercises  His  energies. 

We  fear,  that  m.uch  superstition  prevails  in  the  <jhurch 
on  this  subject,  and,  that  the  illustrations,  and  analogies, 
employed  by  many  writers  and  preachers  on  this  subject, 
have  contributed  no  little,  to  induce  and  confirm  it.  Wit- 
;ness  the  miserable  votaries,  and  slaves  of  the  papal  hierar- 


310  '"^  MEANS  CHAP.  XXIX. 

ch}',  wlio  rhyme  their  ave  marias  and  pater  xosters, 
and  mukiply  their  '^vain  repetitions,"  with  confident 
expectation  of  some  beneficial  result!  See  too  the  poor 
formalist — hut  a  few  degrees  above  the  worshipper  of  the 
crucifix,  and  of  the  Virgin, -^who  somnolently  reads  his 
Bible  on  the  Sabbath,— floats  to  church  with  the  crow.d,— sits 
in  the  same  seat  from  week  to  week  and  j^ear  to  year,  in  the 
house  of  God — partakes  of  the  sacrament  and  goes  through 
other  religious  duties,  without  an  interested  mind  and  heart, 
yet  thinks,  that  he  is  using  the  means  of  grace,  and  that 
these  dumb-shows — this  pantominiical  sort  of  religion, 
will  eventually  secure  the  grace  of  God!  And  hear  the 
learned  and  philosophical  illustrations,  of  the  operations  of 
grace,  given  by  mystic  divines,  in  their  account  of  the 
husbandman's  breaking  up  the  fallovv^  ground,  preparing  the 
soil,  sowing  his  seed,  and  waiting  patiently  for  a  crop! 
They  are  all  the  ruinous,  soul-destroying,  practical  mis- 
takes begotten  by  a  false  philosophy  in  alliance  with  a 
mystic  lheolog3^  For  our  parts,  we  discover  very 
little,  if  any  essential  difference  in  these  monstrous  births. 
In  point  of  safety,  or  of  real  intelligence,  among  the  vo- 
taries of  either  of  the  above  superstitious  methods  of  appeal 
to  the  agency  of  God,  there  is  unquestionably  none. 

Nor  is  their  system  any  nearer  the  truth,  who  either 
theoretically  or  practically  talk  of  making  efforts  and  using 
the  means  of  grace,  so  as  to  bring  God  under  some  sort  of 
obligation  to  help  them.  It  is  truly  deplorable  to  witness 
the  soul-destroying  influence  of  anlinomian  principles  in 
the  church  of  God.  Here  and  there  is  to  be  met  one,  who, 
passes  through  certain  forms  and  duties  of  religion — is  a 
stickler  for  ''Orthodoxy" — proclaims  that  he  gives  all  the 
glory  of  his  salvation  to  God, — and  denounces  every  thing 
like  recf/ and  feeling  in  religion,  and  pressing  of  the  obli- 
gations immediately  to  repent  and  lead  a  holy  life,  as  selt- 
righteousness  and  as  denying  the  grace  and  work  of  the 


cha:  ,  iXIX.  OF  GRACE.  541 

Spirit;  but  who,  when  interrogated  with  respect  to  his  own 
personal  hope,  hesitates  not  to  say  that  he  trusts  in  God, 
and  expects  eventually  to  be  saved.     The  sins  of  the  heart 
are  not  sacrificed.      The  distinctive  duties  of  religion  are 
not  discharged.      The  man  is  like  the  world,  drowned  in 
its  iusfs  ar.d  cares.      Not  a  word  escapes  from  him  in  com- 
mendation of  the  Saviour.     Not  a  w^arning  is  given  by  him, 
to  his  impenitent  and  ungodly  associates.      He  must   not 
be  pressed  as  to  his  own  personal  experience  in   religion, 
for  it  is  the  prerogative  of  God,  he   says,  to  search  the 
heart.      His  family  perceive  no  other  indications  of  reli- 
gion about  him,  than  that  he   goes  to  church,  and    *Hakes 
the  sacraeient.^^      No  altar  is  raised  near  the  domestic 
hearth,  on  which  ascends  the  morning  and  the  evening  sa- 
crifice.     He  is  more  frequently  to  be  seen  in  the  tavern, 
than  at  a  prayer-meeting.     His  voice  may  be  heard  in  po- 
litical clubs,    but  never  in  a  religious  conference.      He 
knows  from  experience,  what  it  is  to  be  ^^filled  with  wine 
wherein  is  excess.*'    He  can  counsel  his  friends  and  neigh- 
bors, about  their  w^orldly  concerns,  or  declaim  against  re- 
vivals of  religion,  and   "revival   ministers,"   but  knows 
not  how,  nor  undertakes,  to  confer  with  an  anxious  sinner 
about  the  concerns  of  his  sou!.     And  yet  he  accounts  him- 
self a  christian!     He  is  trusting  in  Christ  eventually  to  be 
saved,  but  is  not  willing  to  be  saved  just  now,  and  part 
with  all\i\s  sins  and  begin  to  practice  every  duty.      Nor 
can  he  endure  that  preaching,  or  that  man,  which  makes 
him  doubt  his  safety,  while  he  can  give  no  evidence  what- 
ever, that  -Ris  faith,  or  what  he  calls  his  ^'faith,  purifies  his 
heart,"  ^'works  by  love,"  and  ^^overcomes  the  world"  in 
himself.     Miserable  delusion  !     He  is  floating,  on  what  he 
calls  the  means  of  grace,  most  quietly  down  to  hell!     And 
that  preaching,  and  those  ministers,  whose  exhibition  of 
doctrinal  truth,  tends  to  induce  and  confirm  this  soul-de- 
stroying delusion,  will  be  found  among  the  guilty  causes 
of  his  damnation. 


543  '^'"E  MEANS  CHAP.   XXIX. 

Not  much  less  dcliuling  are  the  system  and   tactics  of 
liiose,  who,  fearing  to  invade  the  province  of  the  Spirit, 
are  careful  to  remind  the  sinner,  at  every  turn,  that  he  is 
utterly  unable  by  his  own  unassisted  powers,  either  to  be- 
lieve, or  to  repent  to  the  saving  of  his  soul.       It  might  as 
truly  be  said,  that  he  cannot  rise  and  walk,  by  his  own  un- 
assisted powers,  and  it  would  be,  by  no  means,  a  difficult 
"thing,   for  one,    not   hypocondriacally   predisposed — who 
would  allow  himself  to  doubt,  whether  God   would  assist 
him,  and  perplex  his  mind  about  divine  agency  and  human 
dependence, — to  persuade'himself  to  sit  still,  believing  that 
'he  had  lost  the  use  of  his  limbs.  More  ridiculous  hallucina- 
tions have  actually  taken  place.       The  sinner,  that  truly 
repents,  will   learn,  more  effectually  from  his  own  expe- 
KiENCE,  than  from  all  human  teaching,  to  whom  the  effica- 
cious grace,  which  made  him  willing  to  turn  to  God,  is  to 
1)0  ascribed.      To  brandish  in  his  face,  at  every  moment, 
'the  solemn   charge  that  he  cannot,  as  though  by   some 
]jhysical  necessity  of  "sinful  nature,"  it  was  impossible 
for  him  to  repent,  is,  according  to  the  very  constitution  of 
the  human   mind,  and  to  the  laws  which   regulate  human 
thought  and   action,  to  take  the  most  eSectual   method  t@ 
prevent  him  from  ever  doing  so. 

For  it  is  a  wise  and  benevolent  provision  of  the  greart 
Creator,  that  we  never  think  of  attcmjyting  to  do,  what 
we  hiiow  is  impossible.  Every  man  feels  that  he  will  be 
acting,  as  absurdly,  as  fruitlessly,  in  trying  to  do,  what 
Be  knoivs  he  cannot,  and  therefore,  instinctively  refuses 
thus  to  mispend  his  time  and  strength.  Let  the  rational 
man,  therefore,  be  addressed  by  one  in  whom  he  has  con- 
fidence, and  the  truths  and  facts  of  religion,  be  exhibited 
to  his  mind,  so  as  to  make  the  impression,  and  lead  to  the 
conclusion,  that  he  cannot  succeed  if  he  tries;  yea,  dare 
iiot  attempt  in  the  strength  he  has, — the  only  strength  of 
which  he  is  conscious; — to  repent  and  turn  to  God;  and  the 


CHAP.  XXIX  Q^  GRACE.  54,3 

inevitable  result  will  bo,  to  lie  tlown  and  wail  for  some 
more  convenient  season,  than  the  present.  Sucli  is  actually 
the  result,  in  many  instances,as  the  protracted  impenitence, 
and  deep  damnation  of  delaying  sinners  fully  prove.  And 
such  are  the  excuses  too,  which  are  drawn  from  the  very 
mouths  of  the  ambassadors  of  Clirist  sent  fortii  to  beseech 
rebels  to  be  reconciled  to  God, — excuses  which  they  are 
ever  prompt,  and  delighted  to  render,  and  oftimes  actually 
do,  to  the  shame  and  confusion  of  the  legate  of  the  skies! 
Look  to  the  barren  ministrations  of  those  whose  style  of 
preaching,  is  unvaryingly  of  the  character  referred  to.  De- 
cent outv/ard  attendance  upon  the  rites  and  ordinances  of  re- 
ligion, may  be  secured;  but  while  men  may  become  reputible 
citizens,  discreet  in  their  behaviour,  studious  of  the  doc- 
trines of  Christianity,  and  be  accounted  in  the  main  relir- 
gious,  feW;  if  any,  marked  and  decided  cases  of  conversion^ 
take  place,  and  still  more  rare,  arc,  that  spiritual  intercourse, 
that  active  and  untiring  zeal  for  God,  and  that  anxiety  for 
souls  wliich  are  indispensiblc  evidences  of  true  piety. 

We  do  not  mean,  unnecessarily  to  censure.  I:'^~ or  are  u-c 
sujjposing  cases,  to  support  our  theory.  At  the  moment 
we  pen  these  lines,  our  thoughts  revert  with  pamfui  emo- 
tions, to  a  venerable  father,  \A\o  lifts,  in  the  councils  of  the 
church,  his  solemn  and  tln'iiling  voice  of  alarm,  ar.d  de- 
nunciation against  heresies,  errors,  new  measures,  ccc,  and 
who  prophesies  of  the  blighting  influence  of  his  lorethrcu, 
that  differ  from  him  in  their  opinions,  but  under  other  cir- 
cumstances deplores  that,  although  he  has  for  near  half  a 
century,  been  preaching  the  gospel,  he  does  not  know  one 
instance,  in  which  he  has  been  instrumental  in  the  conver- 
sion of  a.sinner.  *'By  their  fruits  ye  shall  know  ih.cm," 
says  the  blessed  Redeemer,  and  if  such  be  the  rule  of  judg- 
ment in  this  case,  would  it  not  be  well  to  suspect,  th^itthc- 
error  may  be  nearer  home?  Surely  such  exhortations  as  the 
following,  cannot  fail  to  have  a  most  deleterious  induc^ce^ 


544  THE  MEANS 


CHAP.   XXIX. 


''Now  my  dear  young  friends,  here  is  your  duty,  you  are 
called  to  believe  in  Christ,  and  to  exercise  repentance  unto 
life.  But  you  are  7iot  called,  but  forbidden  to  attempt 
this  duty  in  your  own  strength. '^^  It  is  well,  that  the  feel- 
ings of  many  counteract  the  influence  of  their  theory,  and 
that  the  exhortations,  suggested  alike  by  the  sacred  scrip-^ 
tures,  and  by  common  sense,  notwithstanding  a  mystic 
theology,  are  addressed  to  the  consciences  of  sinners,  to 
Urge  them  to  instant  repentance.  The  exhortations  **to 
seek,"  and  **pray,"  and  '^strive,"  and  *'use  the  means,'* 
which  are  sometimes  substituted  for  those,  which  it  is  ex- 
plicitly given  in  ciiarge  to  the  minister  of  Christ,  to  urge, 
cannot  fail  to  perplex,  bewilder,  distract. 

Take  the  confession  of  a  young  man,  which  has  been 
recently  spread  before  the  churches,  and  whose  clear  dis- 
criminating mind  required  better  counsellors,  than  it  seems 
to  have  been  his  lot  to  meet:  *'I  was  almost  ready  ta 
despair;  but  I  remembered,  that  ^God's  arm  was  not  short- 
ened, that  it  could  not  save,'  and  I  determined  never  to 
cease  from  striving:  but  even  this,  I  knew  was  what  I 
would  not  be  able  to  do  of  mj^self.  This  continued  to  be 
my  state,  with  little  variation,  for  more  than  a  week." 
After  listening,  witli  great  interest,  to  preaching,  and  talk-- 
Jng  with  christians,  he  adds,  *^nothing  they  said,  how- 
ever, gave  me  much  encouragement.  It  was  only  'strive,* 
*seek,'  *ask,'  'knock.'  That  I  was  ready  to  do;  and 
for  the  few  days  past,  this  darkness  has  been  breaking 
away,  and  in  its  place  a  calm  assurance  has  been  succeed- 
ing."^ The  character  of  that  assurance  is  not  described, 
nor  any  thing  said,  as  to  what  it  relates,  but  the  connection 
would  seem  to  intimate,  that  it  refers  to  the  conclusion, 
drawn  in  his  own  mind,  that  he  had  become  a  christian. 
The  writer  of  these  confessions,  may  have  become  suchj. 

1  christian  Advocate,  vol.  ix.  p.  516. 
:2  Missionary  Reporter,  for  Oct.  1(S31. 


CHAP.  XXIX.  Oy  GRAGE.  545 

but  other  evidence  of  the  fart,  than  what  he  intimates,  in- 
fluenced his  judgment  in  the  case,  is  indispensibly  neces- 
sary. The  calm  assurance  of  which  he  speaics,  was  natu- 
rally to  have  been  expected  from  such  counsels,  and  such 
efforts,  and  such  excitement.  And  the  conclusion — as  we 
fear  it  is  too  often  done,  wiiere  such  preaching  and  man- 
agement of  anxious  souls  obtain — may  have  been  drawn, 
that  the  mystic  change  had  been  experienced,  the  heart 
had  been  secretly  renewed,  though  there  had  been  no  dis- 
tinct consciousness  of  the  voluntary/  and  hearts/  renuncia- 
tion of  ail  sin,  and  confiding  in  the  blessed  Redeemer,  as 
an  all-sujficient  Saviour,  accompanied  with  a  loving  and 
resolute,  and  delighted  consecration  of  himself  and  all,  to 
His  service.  The  above  is  merely  selected  as  a  specimen 
of  the  practical  bearing  of  the  counsels  given  by  those,  who, 
— insteadof  directingat  once  to  the  Saviour,  and  spreading 
the  truth  which  is  to  be  believed,  before  tlie  mind,  and 
exposing  the  guilt  and  danger  of  every  moment's  delay  to 
repent,  and  requiring  it,  as  by  the  aut4iority  of  God»  to  be 
instantly  done — exhort  to  pray,  and  read  the  bible,  and  use 
the  means  of  grace — seeking,  knocking,  striving  after  faith 
and  repentance,  and  what  not. 

Now,  against  all  such  theory  and  practice,  we  enter  our 
solemn  protest.  It  is  contrary  to  the  principles  of  com- 
mon sense.  That  teaches  us  to  direct  the  attention  spe- 
cifically and  directly,  towards  the  result  to  be  secured. 
The  means,  or  process,  by  which  that  result  is  to  be  ob- 
tained, are,  in  inar-y  cases,  instinctively  discovered,  and 
while  requiring,  and  urging  the  final  issue.y  every  one. 
feels,  that  \\-\e  preliminary  processes  y  whici:,  in  the  natui^ 
of  things  are  necessary  to  secure  it,  are  also  required.  But 
to  direct  the  attention  Jirst  io  ihesc,  is,  in  fart>  to  cause 
the  mind  virtually  to  lose  si^ht  of  the  great  end  lo  be 
secured.     For  example,  we  are  required  to  believe.     Now 

every  man  of  common  sense  knows,  thpt  before  there  cs.d 

69 


546  1"E  MEANS  CHAP.  XXIX= 

be  an  act  af   faith>  there  must  be  somewhat  to  be  believed^ 
— that  that  must  be  perceived — and  that  the  atlention  of  the 
mind  must  be  so  far  awakened,  and  interested  in  the  mat-^ 
ter,  as  to  fix  itself,  in  a  full   reliance,  on  the  testimony- 
given.     We  are  also  required  to  repent;  but  before  this  can-' 
be  done,  4:here  must  be  something  seen  to  be  wrong,  and 
jinfficient  considerations  be  present  to  the  mind,  to  induce  ' 
sorrow.      Now,  when  the  injunctions  to  believe  and  repent, 
in  reference  to  God,  are  given,  they  impose,  as  in  all  other 
cases,  an   obligation,  as  to   all  the  necessary  preliminary^ 
exercises  of  mind.       This,  in  all  ordinary  matters,  every 
man  feels  to  be  true  and  right.      Why  shall  we  then  devi- 
ate from  the  common  rule  of  estimating  duty,  and  proceed- 
ing in  such  cases?  Instead  ofj??'5/  directing  to  the  ineanSi. 
OT preliminaries,  and  telling  the  sinner  about  praying  and 
reading  the  bible,  and   going  to  church,  &c.,  let  us  direct 
him  to  the  end  which  must  be  attained,  or  perdition  shall 
overtake  him.      In  doing  so,  we  take  the  most  effectual 
method  to  secure,  just  that  sort  of  attention  to  prelimina- 
ries, that  is  indispensibly  necessary,  while  we  afford  him 
no  place  to  rest,  and  no  solace  whatever  in  his  present  con- 
scious impenitence  and  rebellion. 

To  pursue  another  coursg,  is  to  foster  the  spirit  of  self- 
righteous  effort.  Every  one,  conversant  v/ith  the  human 
heart,  knows  ho^v  prone  men  are  to  rest,  in  tliis  and  the 
other  effort,  as  conducing  to  their  salvation.  How  often 
do  you  meet  with  those,  who,  have  been,  most '' reiigi- 
ousl}'',''  using  the  means  for  years;  but  have  not  cordially 
embraced  the  Saviour.  Nov/  it  is  of  co  .moment  vvhnt 
the  sinner  does  in  this  v/ay — if  he  does  woi^  actually  be- 
lieve from  his  heart,  and  repcntj  he  inust,  and  vvill  bs 
DAMNED.  Is  there  not  danger,  thereioie,  from  such  eoii.n- 
sels,  when  we  know,  hx)w  prone  men  are,  in  the  spirit  oiT 
self-righteous  effart,  to  rest  short  of  Christ?  It  is  of  litlio 
giyail  to  saj,  that  you  will  guard  against  that,  by  charging; 


CHAH.   XXIX. 


OF  GRACE.  547 


him  not  to  do  it.  If  you  direct  him  to  use  the  means, 
as  conducing  to  his  salvation,  or  to  make  any  other  effort 
than  the  one  all  essential,  you  do  actually  soothe  him,  for 
the  present,  and  for  the  present  keep  him  from  Christ?  Let 
any  one  who  doubts  the  truth  of  this  declaration,  enter  the 
inquiry  meeting,  and  there  study  the  developments  of  the 
human  heart.  A  note  of  commiseration,  a  tacit  acknowledg- 
ment of  any  other  inability,  than  a  w?//*<Jrefusal  to  come  to 
Christ,  and  a  directing  to  means  vvluch  can  be  usedasthough 
faith  and  repentance,  were  not,  and  might  not,  instantly  be 
exercised,  will  blunt  tlie  edge  of  the  keenest  convictions. 
The  sinner,  and  his  counsellor  may  both  weep  together,  and 
sing  a  song  of  lamentation,  over  the  imbecility  of  his  na- 
ture, and  his  wretched  condition,  hut  \\\s  sense  of  guilty 
'will  necessarily  be  impaired  by  such  a  process.  Well 
will  it  be,  if  he  be  not  thus  beguiled  away  from  Christ, 
-and  instead  of  cordially  submitting  to  him  in  belief  of  the 
truth,  and  yielding  up  his  all  at  his  feet,  be  inducted  prac- 
tically into  that  life  of  self-ritrhteous  effort,  which  will 
blind  his  perceptions  of  truth,  and  enrol  him  among  the 
many  self-deceived  formalists,  and  inactive,  inefficient 
■professors  of  religion  in  the  church  of  God. 

Beside,  this  melliod  of  procedure  is  inconsistent  with 
itself.  The  sinner  is  to  be  told  "that  effectual  help  may 
be  obtained  by  earnest  entreaty'' — that  if  he  asks  aright 
he  will  be  hear;l.  He  cannot  this  very  instant  believe;  he 
must  not  dare  to  do  so  in  his  own  strength;  he  must  be 
^•forbidden  to  attempt''  it;  but,  if  he  prays  sincerely  and 
fervently,  help  will  soon  be  found.  And  this,  with  some 
is  **  preachinii;  the  whole  counsel  of  God,"  and  to  neglect 
to  do  so,  is  ''keeping  back  the  truth"!!!  The  first  may 
produce,  as  it  does  among  those  who  adopt  the  '^seeking"- 
plan,  a  great  deal  of  noisy  excitement,  and  iji  many  cases 
the  most  fatal  delusion,  and  abominable  hypocrisy.  We 
speak  that  which  we  have  scon,  and  testify  that  which  wc^ 


548  '^^^^  ME.\-N'3  CUAJ?,.  XXIX.  ., 

do  know.  The  other  suggew«(tion  about  praying  aright, 
only  tends  to  distract  the  sinner's  attention,  and  turn  it 
away  from  Christ  to  himself.  He  is  put  upon  inquiry 
what  it  is  to  pray  aright,  and  examining  his  own  feelings, 
and  it  is  morally  impossible,  in  s-jch  a  case,  for  the  nn.ind 
to  wake  up,  under  the  irsflnence  of  the  great  objects  of  our 
faith.  In  order  to  this  they  must  be  placed  before  the 
mind,  and  the  thoughts  be  directeii  towards  them.  Let 
this  be  done,  and  let  the  minister  of  Christ,  by  the  author- 
ity of  the  word,  and  appeals  to  the  conscience,  and  appro- 
priate illustration,  keep  the  solemn  facts  to  be  believed 
sparkling  and  glowing  before  the  sinner's  mind,  and  press 
him  to  instant  belief  of  them,  and  submission  to  Christ. 
But,  as  he  would  not  throw  the  soul  on  the  very  threshold 
of  the  kingdom,  immeasurably,  and  perhaps  eternally, 
back,  let  him  beware  how  he  directs  him  to  pray  or  to  use 
the  77ieans,^  lest  he  comfort  him  in  his  rebellion.  If  he 
gpeaks  the  truth,  he  must  tell  him,  that  if  he  docH  not  be- 
lieve he  cannot  be  heard,  and  if  he  tells  him  he  m'isi  use 
the  means  believmglr/,  and  all  the  time  tells  him  he  can." 
no^,  he  is  only  distracting  the  attention  and  sporting  with 
his  miser  J'. 

Why  then  shall  the  sinner  be  told  to  pray,  or  to  do 
any  thing  else,  as  though  it  could  directly  or  indirectly 
conduce  to  his  salvation,  when  at  the  moment  he  refu- 
SM  to  believe?  Is  it  true,  that  asking  and  sesking'  are 
acceptable  to  God,  unless  there  is  faith?  Does  He  not  say, 
*'He  that  cometh  to  God  must  believe"— <<lhat  without 
faith  it  is  impossible  to  please  him."^    "That  whatsoever 

1.  Ev«ry  intelligent  reader  will  nt  once  perctive,  that  to  ur^c  ajk]  press 
•^?^r  conscienoe  of  the  impenitent  sinner  ^V!th  his  obliitutlon  to  pray,  and  to 
<!;rc<athe  convinoed  sinner  to  pray,  when  uneasy  in  liis  mind,  as  conducing 
to  hia  «^'entual  fa'th  tind  reptMitance,  are  perfectly  distinct,  and  c&n  never 
I'*  ccnfoTiTwied,  Uit  by  those  who  nrc  wilfully  ignoranr,  or  of  incurably  ob- 
t\;s«  Intellect. 

^   .Heb;  xl-^.  3.   Horn,  xlv,  23. 


CHAP.    XJtlX.  OF  GRACE.  549 

.is  not  cf  fiiith  is  sln?'*^  "And  that  they  tliat  arc  in  the 
Jlesh  cannot  please  Grod?'"  To  counsel  the  sinner  in  any 
otiier  wav,  and  to  put  him  upon  efforts,  as  it  were  to  turn 
God  to  him,  is  taking  part  with  the  sinner  against  God, 
fostering  the  spirit  of  rebellion — and  practically  slandering 
the  God  of  love.  It  is  the  sinner  that  must  be  turned. 
God  is  willing  to  receive  hinn.  He  needs  not  to  be  turned. 
To  inquire  as  to  His  secret  purpose  is  to  suspect  the  sin- 
jCerity,,  and  thruth  q{  His  promise. 

Oh,  men  of  God,  bewarehowye  do  practically  betray  the 
f^anse  of  a  bleeding  Saviour,  and  while  His  heart  is  rent  and 
torn,  and  His  bowels  vcarn  over  a  lost  and  jruilty  world,  how 
you  counsel  the  sinner,  so  as  to  make  anothier  impression, 
than  that  every  moment's  delay  to  repentand  believe,  is  only 
ioaaing  him  with  heavier  guilt,  and  sinking  him  down  to 
hell.  Though  your  hearts  ache  for  him,  let  not  your  sympa- 
thies ruin  his  soul.  If  you  virtually  lead  him  to  think  that  you 
have  more  tenderness  for  him  than  Christ  has,  he  will 
cling  to  you.  Press  to  imrnediatp.  submission.  It  is  a 
horrible  quarrel  the  sinnerhas  against  God;  and  if  he  is  not 
•disarmed  of  the  weapons  of  his  rebellion,  he  is  lost  for 
ever.  You  have  no  authority  to  tell  him  any  thing  else, 
as  to  what  is  to  be  done  by  him,  than  wliat  the  apostles  and 
John  the  baptist  before  them,  and  the  Saviour  Himself, 
■did.  They  charged  it  on  their  hearers  and  especially  the 
awakened  to  repent  and  believe.-  This  is  the  scriptural 
plan.  Who  dare  substitute  another?  If  the  Saviour  has 
said  ^'ask  and  ye  sliall  receive,"  he  speaks  of  no  other 
than  successful  asking,  "For  every  one  that  asketh,''  he 
.says,  "receiveth.*"  And  there  is  no  successful  asking, 
but  in  faith.  "But  let  him  ask  in  faith,  nothing  wavering, 
for  he  that  xvavereth   is  like  a  wave  of  the  sea  driven  by 

T   Kom.  viil.  8. 

3  Mat  \\\.  2.  iv,  17:  Mark  '.  ^5.  vl,  H-  L'lkc  xUi.  3:  Acts  ii.  33,  40; 
ili.  19:  xvi.  31:  xvii.  30:  xxn.  20.  3  Mat.  vli.  7. 


■550  THL   >TLAXS  CMAP.  XXIX 

the  wind  an:l  l-ossf^J.      For  /el  7iofi\\tA  man  Ihink  that  be 
shall  receive  any  thin*^  st  the  hnn<i  of  God.''^ 

From  the  nbovc  remarks,  liic  reader  will  perceive,  what 
is  that  use  of  the  rr^enns,  wh.ich  is  npprepriate  to  the  sin- 
ner's condition,  and  conducive  to  liis  salvation,  and  how 
it  becomes  efficacioiis,  as  well  as  the  danger  of  directing 
one  with  conscious  unbelief  and  im])cnitenee,  to  make  any 
efiorr,  that  may  contribute  to  his  conversion,  instead  of  re- 
quiring th.e  thing;  itself — the  giving  of  the  heart  to  GocL 
As  lon<;as  the  sinner  is  actuated  by  his  selfish  desire  after 
security,  and,  without  renouncing  his  sins,  seeks  to  cherish 
the  hope  of  acceptance  with  God,  his  whole  conduct  is 
rebellious  and  idolatrous.  To  tell  him  to  pray  for  forgive- 
ness, when  he  is  consciousl}''  unwilling  to  forsake  his  sins, 
is  to  tell  him  to  insult  the  Majesty  of  Heaven.  To  teli 
-him  to  pray  for  repentance,  while  he  loves  and  cherishes 
his  sins,  and  will  not  sacrifice  them,  is  to  send  him  before 
'A)od  to  ))lay  the  hypocrite.  To  tell  him  to  do  certain 
jihings  which  he  can,  but  which  are  sinful.,  and  which  it  is 
'necessary  he  should  do,  in  order  event^jally  to  be  able  to 
do  what  now  he  cannot,  is  to  set  him  superstitiously  and 
sinfully  to  work,  a^s  by  some  spell  or  self-righteous  effort, 
'fully  to  bring  God  under  obligations  to  him.  To  tell 
■■him  to  make  use  of  means,  and  cry  for  help,  and  for- 
4)id  h,im  to  attempt  complying  with  the  claims  of  God  in 
in  his  own  strength,  i.  e.  till  God  does  something  more 
Aci  excite  iiim  to  believe  and  repent  than  He  is  now  doings 
is  to  tell  him  to  cast  the  blame  of  his  present  impenitence 
(in  God,  To  tell  him  to  do  any  act  as  conducive  to  his 
f^alvalion,  prior  to  \\\s  full  and  actual  compliance  with  the 
<  laims  of  God  for  his  heart,  is  to  tell  him  to  do  what  God 
,tabliors,  and  cannot  accept,  and  in  which  he  may  rest  to  his 
.everlasting  perdition.      What  then  is  to  be  done?  Is  ll,ere 

1  J,:^uies  i.  (^,  r. 


CHAP.  XXIX.  OV   GR.VCE.  55 J 

no  help  for  him?  ^fust  he  .sink  in  perfect  apathy,  or  be- 
eome  frantic  witii  horror?  Must  he  gu  down  to  hell  in  the 
full  blaze  of  gospel  light?  By  no  means.  Let  him  at  once 
be  put  upon  compliance  wit'i  the  demand  of  God.  Let 
the  glorious  object  of  our  faith  be  held  up  to  his  view, — let 
the  solemn  and  awful  facts  wliichGod  has  revealed,  be  niade 
linown  to  him, — let  tlie  nuilt  of  his  present  impenitence  be 
exposed, — let  the  trulh  in  full  beamings  be  poured  around 
him,-^and  let  his  conscience  be  pressed  to  instant  belief 
and  submission. 

These  arc  the  means  through  which  the  Spirit  of  God 
operates   upon   the   mind   and  heart.       The  gospel    is  the 
mighty   '^power   of  God   unto   salvation,  unto  every   one 
that   belijveth."'     Through   its  truths,  the  Spirit   strives 
to  bring  men  off  from   their  rebellion.      They  make  their 
solemn  appeal  to  the   instinctive   principles  of  our  nature 
— our   constitutional  desir-e  after  happiness,  and  dread  of 
misery.       And  the  Spirit,  operating  on  our   susceptibili- 
ties through  them,  is  exciting  the  mind  and  heart  to  action,., 
and    drawing    to   the  belief  and  love  of  the  truth.       The 
attention  of  mind   requisite  to   perceive  truth,  the  fixing 
and  dwelling  on  it  necessary  to  feel  it,  the  ai^prehension  of 
the  evidence  that  indeed  it  is  truth,  and  the  actual  consent- 
ing unto  it  as  proposed, — these  are  all   involved  in  those 
prelimioary    mental   processes,    which   the   injunctions  to- 
hclieva  and  repent  imply,  and  which   have  a   natural  ten- 
dency to  issue  exactly  in  the  exercises  of  faith  and  repent- 
ance.     If  then  3i:ch  things  be  called   using  the   n^eans  of. 
grace,  we  shall  not  object.      But  certainly  this   is  not  the- 
ordinary,  and  theological  use  of  the  phrase.     To  open  the 
eye-lids,  and   direct  the  eye-ball   towards   an  object,  that" 
the  rays  which  emanate  from:  it  may  fall   upon  them,  and 
we  behold  it,  arc  indeed   the'  indispensible   means  of  see- 
ing; but  who  docs  not  see  ',hat  ihcy  arc  -lii  comprehended. 
1.  Rom.i.  16. 


552  I'WL  mi:ax3  eHAP.   xxix. 

in  thst  one  complex  act  or  operation  which  we  call  vision? 
So>  to  give  the  mind's  attention  to  the  trnths  which  God 
speaks,  and  fix  the  tkoiif;his  ripmi  them  so  as  to  jeel  their 
appropriate  influence,  and  ar'.tnally  to  consent  to,  approve 
of,  and  emhrace  them,  may  be  called  tl^e  means  of  faith 
and  repentance;  but  who  does  not  see  that  they  are  all 
comprehended  in  the  ordinary  meaning  of  the  terms  em- 
ployed to  express  these  complex  exercises.  These  are  the 
fneans  God  employs.  These  are  the  means  requisite  i\\ 
the  very  nature  of  things. 

And  these  are  essentially  the  means  of  christian  ad- 
vancement in  the  divine  life.  The  outward  ordinan- 
ces of  *nhe  word  sacraments  and  prayer,''  are  the  means- 
through  which  the  truth  is  brought  in  close  contact 
w'ith  the  heart  and  conscience,  and,  as  the  Spirit  oper-- 
ates  through  the  truth,  become  the  means  of  His  effi" 
cacioUs  agency.  These  ordinances,  as  used  by  ch?istians^ 
can  be  no  more  effectual  to  their  spiritual  improvement 
than  as  used  by  sinners,  if  t!ie  mind  and  heart  are  not  in- 
terested in  the  contemplation  of  the  objects  disclosed  by  . 
the  testimony  of  God,  and  there  are  not  the  voluntary  ex- 
ercises of  faith,  repentance,  love,  hope,  fear,  &.C.,  roguiating 
the  inward  experience,  and  the  outward  actions.  Holiness 
is  not  a  suh.'iiratuin.  but  consists  in  tliose  exercises  which 
a  supjcmc  love  for  God  and  desire  for  His  glor}-  in- 
duce. Tlie  immediate  evidencs  of  holiness,  therefore,  is 
to  be  had  through  our  consciousness  of  such  exercises ^  and 
it  is  only  as  new  conscious  holy  exercises  are  developed 
or  former  holy  exercises  vividly  revived  in  the  recollection, 
are  tliat  the  "Spirit  beareth  witness  with  our  spirit  that  we 
the  children  of  God."^  "He  that  believeth  en  the-  Son  of 
God  hath  the  witness  in  himself.''^  The  witnessof  theSpirit 
that  of  goes  no  further  than  our  own  spirits,  and  they  can 
only  testify  our  christian  character  as  we  do  actually  ex- 

1  Koin.  viii.  \C.  '5  1  John  v.  10, 


CMAP.   XKXX.  OF  QRAQZ.  f^j 

erciae   the  christian  graces  and  discharge    the   christian 
duties.   The  recollections  of  former  experience,  and  the 
conclusions  as  to  our  state  thence  drawn,  afford  no  sensible 
enjoyment,  sa^e  as  they  contribute  to  induce  the  repetition 
or   renewal    of  gracious  exercises.     To  look,   therefore, 
for   growth  in  grace,  by  a  dull    monotonous  use  of  out- 
ward  means,  is  just   as  unauthorised,  and   will  prove  as 
fruitless,   as   in   the  unconverted   sinner^s    case.     Truth 
is  the  mea/^s  of  the  Spirit*s  influence,  as  well  for  sanctify- 
ing ns  for  regeneraLin;^,  and  the  ordinances  arc  but  outward, 
formal,  stated,  modes  of  exhibiting  that  truth.    Unless  the 
words  of  Christ  abide  in  us,  and  we  give  our  attention  and 
interested  thoughts  to  the  groat  concerns  of  our  souls — 
often  fix  them  in  contemplation  of  Christ  and  his  cross, 
and  through  the  sacraments,  and  prayer  in  all  its  various 
laodes — especially  in  secret,  let  our  minds  and  hearts  be 
engaged  in  close  communion  with  God,  actually  loving 
Him,  actually  believing  what  Ke  says,  actually  repenting 
of  our  sins,3ctually  fearing  and  hoping  in  Him, — there  will, 
there  can  be  no  spiritual  improvement, and  no  satisfactory 
evidence  of    our   affiliation.     Hence  the  apostle  exhorts 
professing  christians  to  "desire  the  sincere   milk  of  tho 
word   that  they   may  grow   thereby,  if  so  be  they  havs 
tasted   that  the   Lord   is   gracious,"^      ** Wherefore   holy 
brsthren,  partakers  cf  the  heavenU^  callingj  consider  the 
apostle  and  high-priest  of  our  profession,  Christ  Jesus." 
"They   that  are  Christ's  have  crucified  the  affections  and 
lusts.     If  v.'c  live  in   the  spirit,  let  us  also  walk  in  the 
spirit.     Let  us  not  be  dcs-rous  of  vain-glory,  provoking^ 
one  another,  envying  one  another."^    Such  are  the  means 
of  conversion  and  of  growth  in  grace  approved  and  ren- 
dered efficacious  of  God.     Let  us  beware  how  we  substi- 
tute others.     In  so  doing  we  shall  violate  alike  our  com- 

I.  I  Petii.  2,3.  2,   Heh.  ui.  1.  3.   C  d-  t.  24—26 

70 


M3  TIDE  MEANS,  &«.  CEUJT.    XXIX. 

miMion  18  minister*  of  the  gospel, — the  principlei  of  our 
nature  as  rational  voluntary  agents, — and  the  whole  consti- 
tution through  which  God  has  ordained  that  the  efBcaciou* 
influence  of  His  Holy  Spirit,  shall  be  exerted  for  the  con- 
version and  sanctification  of  sinners. 

His  own  example,  and  his  own  exhortation,  evidently 
designed  and  calculated  to  induce  our  interested  attention, 
and  the  entire  consecration  of  ourselves  to  Him,  are  a  suffi- 
cient testimony  in  favor  of  the  principles,  and  warrant  for 
the  mode  of  procedure,  which  we  advocate.  **Those  things 
hast  thou  done,  and  I  kept  silence.  Thou  thoughtcst  that 
I  was  altogether  such  an  one  as  thyself:  but  I  will  reprove 
thee  and  set  them  in  order  before  thine  eyes.  Now  con^ 
Hder  this,  ye  ih&t  forget  God,  lest  1  tear  you  in  pieces 
and  there  be  none  to  deliver."^  *'Come  naw,  and  let  us 
reason  together,  saith  the  Lord:  though  your  sins  be  as 
scarlet  they  shall  be  as  white  as  show;  though  they  be  red 
like  crimson  they  shall  be  as  wool."^  ^'Wherefore  do  ye 
spend  money  for  that  which  is  not  bread?  and  your  labor 
for  that  which  satisjieth  not?  Hearken  diligently  unto  me, 
and  eat  ye  that  which  is  good,  and  let  your  soul  delight 
itself  in  fatness.  Incline  your  ear  and  come  unto  me, 
hear  3Lnd  your  soul  shall  live;  and  I  will  make  an  ever- 
lasting covenant  with  you,  even  the  sure  mercies  of  Da- 
vid.*'*  *'If  ye  then  be  risen  with  Christ  seek  those  things 
which  are  above,  where  Christ  sitteth  on  the  right  hand 
of  God.  Set  your  affections  on  things  above,  cot  on 
things  on  the  earth.*'* 

1.  Pttlml  11,  22.    2=  Isai.  i.  IS.    3.  Iwi.  It.  2—4.     4.  OoJ.  uL  1»  3, 


CHAPTER  XXX 


MINISTERIAL  EFFICIENCY, 

The  subject  stated  in  a  further  inference  from  the  fact  of  the  Spirit'i  mortl 
suasion,  viz :  5.     It  is  only  as  the  ministry  of  Christ  exhibits  the  tmtli,  $o 
us  to  prove  the  vehicle  of  the  Spirit's  influence,  that  their  niini«tration« 
become  efficipnt— The  ministry,  the  more  immeiV.ute  means,  employed 
by  the  Spirit,  for  the  exhibition  of  His  truth->:at.  xxviii.  18-20.  Rom. 
x.  14,  15:  2  Cor.  vi.  1:    1  Cor.  iii.  9;  iv.  15— Inquiiy   whether  there  is 
Buch  a  mode  of  exhibiting  the  truth,  as  to  prove  the  efficacious  instru. 
ment  of  the  Spirit's  influence— The  answer  turns  upon  the  particuUr 
philosophical  views,  which  may  be  held,  as  to  the  character  of  the  Spint'a 
agency— Not  in  the  nature  of  man  to  take  a  lively  interest  in  mystic  o^ 
eratio'ns— 1.  It  is  essential  there  should  be  the  exhibition  of  BCEirxraAi, 
truth^TWis  mode  of  preaching,  opposed  to  various,  which  have  at  dif. 
ferent  times  obtuined-Danger  of  preaching  and  studying  systems  of  the- 
olog>',  and  the  importance  of  every  candidate  for  tlie  ministry,  learning 
for°himself  from  the  mouth  of  God,  what  is  to  be  believed  and  taught— 
Danger  also  cT  preaching  the  dogmas  of  sect-2.  Those  evangelical  truth. 
Rhould  be  selected,  and  moit  frequently  urged,  wiiicb  are  appropriaU  to 
ih^gtncrdco-ddlon  c.f  77*^-1— Various  truths  to  be  variously  exhibited— 
But  "Cguist  and  nni  cKuciriLn,"  the  grand  cardinal  theme-3.  Th« 
exhibitions  of  truth,  should  be  adapted  to  the  complex  nature  of  man— 
Kot  deferring  to  the  taste  of  unbelieving  mind^,  but  being  adapted  to 
tha  intellect,  the  hearty  and  the  conscience  of  men— The  inefficiency  and 
n^lschief  of  2.declaraatciy  style  of  preaching- Also  where  it  is  purely 
intellectur.l— The  impoilance  of  actual  fr.eling  in  the  preacher,  appropri- 
ate to  his  theme— The  best  method,  to  preser\-e  the  intellect  and  heart 
In  unir^n,  is  to  address  ccn^cierxe-^ls  It  is  important,  that  in  hl3  cxhibK 
lion  of  truth,  the  m:n;ster  of  Christ  should  be  found  cooperating  with  tb« 
Spirit-God's  d^sii-n  in  the  preaching  of  the  gospel,  is  the  reconciliation 
of  sinn^r^  to  Mimself-For  ministers  to  lose  sight  of  tiiis  end,  is  to  oeas* 
'     from  o(M)p€i-aticn  %%Htb  God-Different  pcrnic^aa  eads  acmetimc*  aimed 
*t  xsi  preftcbing  the  gospel— Anima<?.rersicn«  on  ^«  spiiit  cf  wctarism*- 


550  MIXISTEEIAI.  CHAP.  XXX. 

Co-operation  vith  God,  in  the  displfty  of  the  temper  and  spirit,  which 
characterised  the  Saviour,  in  His  ministry — Care  also  necessar}',  lest  in 
our  exhibition  of  truth,  we  nolate  any  of  the  knov/n  laws,  by  wbiolj  God 
governs  mind. 

If  it  is  the  truth,  in  the  hands  of  the  Spirit,  that  is  effi- 
cacious for  the  conversion  and  sanctiiication  of  the  sinner, 
it  is  easy  to  perceive  the  secret  of  ministerial  succe.ss,  and 
the  duty  of  every  one,  who  bears  tiie  high  commission  of 
an  ambassador  of  peace.  To  His  co-operation  must  he  look 
for  all  his  efSciency.  Without  it,  he  will  never  win  a  soul 
to  Christ.  It  becomes,  therefore,  a  very  interesting  and 
soJcmn  question,  to  every  one  who  would  convert  sinners, 
from  the  error  of  their  ways,  how  they  may  best  exhibit  the 
truth,  so  as  to  secure  the  co-opsration  of  the  Spirit,  and  ren- 
der their  miaistrations  successful.  We  shall  adventure  a 
reply  to  this  question,  in  the  present  chapter,  as  the  great 
practical  issue  of  all  our  previous  discussion,  and  as  tend- 
ing to  show  the  manner  in  which  this  subject  stands  con- 
nected with  the  permanent  interestsof  the  Divine  Govern- 
ment. This  w.e  shall  do  by  introducing  to  the  readers  at- 
tention, the  fifth  and  last  inference,  out  of  many  we  might 
submit,  from  the  fact  of  the  Spirit's  moral  sua,sion,  b^ing 
the  efBcient  agency,  exerted  for  the  conversion  of  the  sin- 
«er,  viz: 

5.  That  since  m.inisterial  success  depends  on  the  agency 
of  the  Spirit,  and  since  the  truth  is  the  instrument  of  that 
agency,  it  is  only  as  the  ministry  of  Christ,  exhibit  the 
truth  50  as  to  prove  the  vehicle  of  the  Spirit's  influence, 
that  their  ministrations  become  efncient.  The  truth  of  the 
general  position,  will  not  be  disputed  bj-  one  who  believes, 
that  the  great  apostle  of  the  Gentiiss  spake  the  truth,  when 
he  said,  *'Who  then  is  Paul,  and  who  is  ApoIIon,  but  min- 
isters by  whom  ye  believed,  even  cs  Ihs  Lordg&ve  to  every 
man!''^    It  is  the  illustration,  V^^rdovQy  rather  than  the 

1    1  Cor.  iii.  5. 


CHAP.  XXX,  EFFiCII:^'CY.  557 

4:onfirmation  of  tlic  truth,  nhich  requires  our  attention. 
Its  importance  we  deem  lobe  of  infinite  moment,  not  only 
ns  it  may  affect  the  interests  of  particular  individuals,  des- 
tined to  an  endless  existence;  but  also  as  it  effects  those  of 
the  diT'ine  Government  in  general. 

It  is  the  miniptry  of  reconcilip.tion,  by  means  of  which, 
in  a  more  especial  manner,  God  Is  pleas-^d  to  operate  for  the 
subjugation  of  the  rebellious  minds  and  hearts  of  men. 
When  our  Lord  Jesus  Christ  put  Into  the  hands  of  the 
apostles,  their  high  and  extensive  commiislon.  He  prefixed 
jt  by  a  declaration,  whicli  siiews,  that  they  stand  closely 
allied,  in  the  exercise  of  their  functions,  with  the  loftiest 
anthority  in  the  universe, — ti.^a  they  do  indeed  come  forth 
from  the  very  throne  of  the  Grand  Universal  Sovereign, — 
and  that  their  instructions  are  stamped  and  emblazoned  with 
Jehovah's  gr^at  seal  of  state.  <*A11  power,'^  said  He,  just 
before  He  ascended  to  His  throne, — *'all  power  is  given 
unto  me  in  heaven  and  in  earth.  Go  ye,  therefore,  and 
teach  all  nations,  baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost,  teaching  them  to 
observe  all  things  whatsoever  I  have  commanded  you, 
and,  lo,  I  am  with  you  ahvny,  even  unto  the  end  of  the 
world.  Amen!^'^  With  the  mission  and  execution  of  their 
trust,  the  apostle  identifies  the  spread  of  the  gospel,  end 
the  extension  of  the  Redeemers  sway.  *'How  shall  they 
call  on  Him  in  whom  they  have  not  believed?  And  how 
fihall  they  believe  in  Him  of  whom  they  have  not  heard? 
And  how  shall  they  hear  without  a  preacher?  And  how 
shall  they  preach,  except  they  be  sent?  As  it  is  written, 
how  beautiful  are  the  feet  of  them  that  preach  the  gospel 
of  peao€,  and  bring  glad  tidings  of  good  things!''*  And,  in 
theexect:tion  of  their  trust,  the  same  apostle  does  not  hesi- 
tate to  denominate  them,    '*woiikino   togetheb   (with 

2  Mat  xzrZ   1^-20,  2  Kom.  x  U,  13. 


553  MINISTLrsIAL  CHAP.  XxX. 

God).'*^  **We  arc  laborcrs,'V  says  he,  '^tooetbeb  with 
God.'"  Nor,  (Hd  he  fear  to  be  suspected  of  bonstful  vanity, 
when,  «pcakir)jr  of  his  own  agency  in  the  conversion  of 
•ninnerSvas  thon<;h  it  were  a  thing  not  to  be  disputed,  but 
legitimately,  and  confidently  expected  and  asserted  by  the 
minister  of  Christ,  in  the  prosecution  of  his  trust.  ♦•For 
<thou}^h,**  says  he,  **ye  have  ten  thousand  instructors  in 
Christ,  yet  have  ye  not  many  fathers;  for  in  Christ  Jesus  I 
HAVE  BEGOTTEN  you  through  the  gospcL^^^ 

In  treatiiig,  therefore,  on  the  subject  of  ministerial  effi- 
ciency, and  in  confidently  asserting,  that  success  is  a  thing 
1o  be  expected,  yea,  and  not  without  horrible  guilt  in 
...iny  case,  to  he  entirely  wanting,  we  are  not  to  he  un- 
ilerstood  as  invidiously  exalting  one  class,  and  censuring 
'j'nothcr,  of  our  ministerial  brethren.  We  do  but  **mag- 
r.ifv  our  office,  ii  by  any  means  wfe  ma}'  provoke  (ourselves 
and  bretiirenjto  emulation,  and  might  save  some  of  them*'* 
— who  now  are  at  ea»e  in  their  guilt  and  rebellion.  As  to 
^.otlier  men*s  labour,  we  *'judge  nothing  before  the  time,  un- 
<til  the  Lord  come,  who  both  will  bring  to  light  the  hidden 
things  of  darkness,  and  will  make  manifest  the  counsels 
of  the  hearts;  and  then  shall  every  man  have  praise  of  God. 
And  these  things,"  we  desire  to  transfer  to  ourselves  and 
others,  *Mhat  (we)  might  learn  not  to  think  of  men,  above 
that  which  is  written,  that  no  one  be  puffed  ui^  for  one 
against  anotriCr."* 

There  is  a  question  very  naturally  rising  out  of  the  pro- 
position advanced  in  this  chapter,  which  leads  directly  to 
the  merits  of  our  subject,  and  to  which  we  invite  the  read- 
-^rs  candid  attention,  viz:  is  there  such  a  mode  of  exhibit' 
ing  the  truthy  by  the  ministry  of  reconciliation,  as  thai 

1  3  Cof.  ri.  1 .  2  1  Cor.  lil.  9. 

.3   1  Cor.  }▼.  >5.  4  Root.  si.  13,  14. 

5  1  Cor.  iv  5. 


it  shall provt.  the  vehicle  of  the  Spirit* i  ejicacwta  infiu* 
ence?  If  there  is,  haw  infinitely  important  is  it  fcr  us  to 
know  it?  And  how  awfully  guilty  must  we  be,  if  vvc  labor 
not,  in  that  very  way,  to  exhibit  it? 

The  observant  reader  will  at  once  perceive,  that  the  an« 
8\ver  to  this  question,  in  a  very  great  degree,  turns  upon 
the  '^:ivi\(i\i\:kT philosophical  views,  which  may  he  held,  as 
to  the  nature  or  character  of  the  Spirit's  agency.  If  we 
must  believe,  that  regeneration,  or  conversion,  or  repent- 
ance, orfaith, — for  we  care  not  here,  to  distinguish  between 
them,— is  produced  by  an  'Hmmediatt'^  act  of  power  on  the 
50w/,  irrespectively,  and  without  the  intervention,  of  the 
truth  as  the  means  of  its  exercise  and  direction;  then,  it 
is  manifest,  that  his  heart,  who  thus  believes  and  preach* 
es  the  truth,  cannot  catch  that  fervent,  lively,  all  inflam* 
ing  inspiration, — which  he  is  likel}*  to  do,  who  speaks  it 
as  the  very  word  of  the  Most  High,  by  which  the  Spirit  is 
to  subdue  his  hearers,  and  save  the  perisliing  in  view — and 
which  will  cause  the  truth  to  fiash  from  his  eyes,  kindle  in 
his  looks,  burn  in  hissoul,  and  pour  forth  his  impassion- 
ed torrents  of  warnings,  arguments,  appeals,  entreaties  and 
expostulations  like  the  very  fires  of  Heaven.  He  may 
indeed  present  the  truth  as  the  materials,  and  frame- work 
for  the  building,  and  aa  he  does  this  from  day  to  day,  think 
that  no  other  obligation  rests  upon  him,  than  to  have  it 
ready  at  the  call  of  the  Great  Builder,  and  prepared — laid 
to  His  hand,  when  He  shall  appear  on  the  scaffold,  and  un» 
dcrtake  to  do  the  workj  but  not  as  a  builder  along  with 
Sinu 

It  is  not  in  the  nature  of  man,  to  feel  a  dit^^)  and  lively 
interest  in  the  mystic  operations,  which  depend  exclu* 
sivefy  an  the  creative  energy  of  Goti.  The  conjuror,  and 
devotee  of  a  degrading  superetitution,  who  appeal,  as  they 
ani  others  suppose,  to  sonic  .such  my&tic  agency,  o!ay  do 


b66  Mi?nsTSHiAL  cn.4.?.  xxy, 

it  Ml  all  due  form,  and  with  great  solemnity,  and  punc- 
tilious accuracy  as  to  times,  seasons,  and  modes  of  opera- 
tion; but  there  cannot,  in  the  nature  of  things,  be  that  in* 
lelligent  and  animated  feeling  of  the  heart,  which  could 
not  fail  to  be  avvakened  in  view  of  sometliing  rcrf/ona/, 
/easiblCf  and  adapted  fo  /he  capacities  of  man  f  to  be  ef- 
fectuated through  his  own  voluntary  agency.  Is  there 
not  reason  to  fear,  that  to  this  philosopliy  or  superstition^ 
call  it  which  you  please, — for  they  are  nearly  allied, — may 
be  referred  the  cold  diclaclic  discussions  often  intioduccd 
into  the  pulpit,  where  divine  truth,  shorn  of  all  its  beamy 
glory,  is  exhibited  as  a  mzre  abstraction,  altogether  de- 
void of  reality,  save  as  it  exists  in  the  intellections  of 
speaker  and  hearers?  And  that  to  the  same,  must  be  as- 
signed, as  to  its  appropriate  cause,  much  of  that  unmeaning, 
punctilious,  pharisaically  solemn  observance,  of  outward 
rites  and  forms  of  worship,  traditions  of  the  elders,  and 
usages  of  the  fathers,  to  venture  beyond  which,  is  quickly 
repelled,  as  though  it  were  an  impious,  or  sacrilegeous 
tresspass,  on  the  province  of  the  Holy  Spirit?  One  thing 
is  ce[tain,that  the  man  who  interprets  literally^  in  appli- 
cntion  to  his  liearers,  Ezekiel's  vision^  of  the  valley  fill- 
ed with  dry  bones,  i.  e.  who  has  no  hope  of  their  revivi- 
fication, but  by  some  physical,  mystic  einciency  of  God, 
will  have  very  different  feelings  from  him,  who  regards  it 
as  an  a//e^o?7'ca/ description  oi  that  moral  death  and  des- 
olation, which  are  to  be  counteracted,  by  the  agency  of 
the  Divine  Spirit,  through  the  preaching  and  the  prayers 
of  the  prophet.  Both  may  feel,  and  feel  intensely;  but  th« 
feelings  of  the  latter,  will,  from  the  very  laws  of  hu- 
man thought  and  emotion,  be  of  a  much  more  active,  en- 
ergetic, exciting  character,  leading  to  prolonged  and  mul- 
tiplied exertions  to  bring,  in  every  varied  form,  the  truth^ 

1.  Trt\.  xxx-v-ii 


CHAP.    XXX.  EFFICIENXY.  55I 

through  which  the  Spirit  works,  to  bear  upon  the  rational 
mind,  and  feeling  heart  of  the  hearers,  while  those  of  the 
former,  will  vary  from  the  most  intense  and  painful  anxi- 
eties, to  calm  and  patient  waiting,  or  despondence,  or  indif- 
ference, as  to  th.e  result  of  the  regular,  solemn,  and  stated 
presentation  of  the  truth. 

Rejecting  therefore  as  we  do,  the  inystic  philosophy , 
which  talks  about  the  *'  Inunediate^'  and  physical  ej/!cien- 
cy  of  God,  in  the  conversion  of  sinners,  as  degrading  this 
marvellous  work  to  the  level  of  mere  operations  in  nature 
by  creative  energy;  and  believing,  that  the  Spirit^s  agency 
is  in,  and  Ihrough  the  suasive  or  motive  influence,  of  His 
own  truth,  as  addressed  to  rational,  and  feeling  creatures, 
we  descry  a  ligiit,  which  relieves  the  darkness  of  our  path, 
and  reveals  somewhat  of  high  concernment  to  us,  as  we 
essa)',  ''in  Christ's  stead,"  to  beseech  men,  '•  to  be  recon- 
ciled to  God." 

1,  It  is  essential  that  there  should  be  the  exhibition  of 
scKiPTURAL  truth.  It  is  not  all  truth  the  Spirit  deigns  to 
bless.  Much  valuable  information  may  be  obtained  from 
the  light  of  nature,  and  the  wonders  of  providence.  The 
treasures  of  science  may  enrich  the  niind;  and,  through 
the  wide  fields  of  matter,  mind,  and  morals,  we  may  range, 
with  profit  and  delight.  J3i]t  whatever  truth  may  be  dis- 
covered, by  tlie  mere  general  observation,  01  tlie  exercise 
of  reason,  it  is  totally  insufficient  for  the  conversion  of  the 
soul.  Philosojjhy,  in  diiTcrcnt  ages  and  nations,  has  iram- 
ed  her  systems,  and  diflused  her  lij^ht,  but  not  one  solita- 
ry beam,  falls  u])on  the  ])athvvay  o^  t!;c  sinner  (Vom  death. 
She  may  attend  his  steps,  and  cheer  iiim  in  lifej  but  at  ihe 
grave's  mouth,  she  bids  the  weary  traveller  adieu,  nor 
throws  one  flickering  ray  upon  the  dark  bosom  ol  liiot 
eternity,  into  which  he  enters.  She  has  never  yet  convert- 
ed a  sinner  from  the  error  of  his  ways,  and  saved  a  soul 
from  death-      In  this  workthe  gospr.d  of  the  grace  of  God 

71 


562  MINISTERIAL  cHAP.  XXX. 

stands  pre-eminent  and   alone.     It  hath   brought  life  and 
immortality  to  light.   The  woi^d  of  God^  reveals  the  only 
truth,  which  is,  or  can  be  efficacious  for  the  rescue  of  the 
sinner  from  the  dominion  of  his  sins,  and  for  his  recovery 
to  the  forfeited  bliss  of  fellowship    with  the  Most  High. 
It  is  <*  sure,"  *' converting    the  soul,"*  and   therefore,  if 
this  be  the  end  vvc  design,  it  behooves  us  to  see  to  it,  that 
what  we  preach,  can  be  confimed  by  a  **  thus  saith  the 
LORD."     We  are  to  come,  as^  clothed  with  full  authority, 
to  make  known  tvhat  He  has  rtvtaled^  and,  although  we 
cannot   say    it  as  miraculously  taught    in  the    manner  of 
Paul,  yet  still,  drawing  from    the  fountain  of  all    saving 
truth — thesacred  Scriptures,  **  which  are  able  tomake(us) 
wise    unto    salvation;"^ — we   must,  in  all  our  solemn  ap- 
peals to   our  hearers,  be  able  to    declare  with    Him,  *'I 
certify  you,  brethren,  that  the  gospel  which  (is)  preach- 
ed of  me,  is  not  after  men.     For  I  neither  received  it  of 
many  neither  was  I  taught  it,  but  by   the    revelation  of 
Jesus  Christ."^ 

Now  this  mode  of  preaching  stands  opposed  to  many^ 
which  at  different  periods,  have  been  approved.  To  qis.- 
h\h\t  scriptural  truth,  is  not  to  discuss  questions  in  phi- 
losophy, or  philology — nor  to  indulge  in  metophysicaV. 
disquisitions — nor  to  elaborate  learned  arguinents — nor 
to  cull  the  flowers  of  rhetoric — nor  to  soar  in  the  regions 
of  fancy ;  but  to  report  the  awfully  solemn  and  tremend- 
ous facts  revealed  in  the  Bible,  and  press  them,  in  the 
simplicity  of  its  own  diction,  and  by  the  commanding 
authority  of  God  Himself,  on  the  consideration  and  the 
consciences  of  the  hearers.  *'  For  God  hath  not  given 
us  the  Spirit  of  fear,  but  of  power,"  and  therefore,  we 
must  not  be  *^  ashamed  of  the  testimony  of  the  Lord."* 
In  order  to  this,  it  is  of  moment,  that  we  learn  to  discrim* 

1 .  Pealm  xix,  7.  2.  2  Tim.  iii,  15. 

3.  Ga].  ii,  12.  4   2  Tim.  i.  7,  8. 


'©BAP.  XXX.  EFFICIENCY.  553 

inate  between  i\ie /acts  of  scripture^  and  the  doctrines  of 
a  system  of  theology .  There  is  often  so  much  of  philoso- 
phy, and  of  refined  speculation,  wrapped  up  in  the  sys- 
■temaiic  arrangement  of  scriptural  truth,  that,  if  men 
will  undertake  to  preach  the  doctrines  of  a  system,  they 
will  of  necessity,  be  found  mingling  much  of  human 
wisdom  with  the  word  of  God,  and  contending  zealously 
for  vain  imaginations,  as  though  they  were  "  the  faith  which 
was  once  delivered  to  the  saints.''^  It  is  easy  to  perceive 
what  different  hues  the  facts  of  scripture  will  assume,  ac- 
cording as  they  are  viewed  by  the  light  of  the  Sublapsari- 
an*s  or  Supralapsarian's  scheme.  The  Arminian  and  the 
Calvinist,  agree  in  many  essential  facts  of  Christianity; 
but  how  widely  do  they  differ  in  their  systems,  and  that 
difference  originates  in  their  philosophy.  If  ministers 
will  preach  their  systems^  they  must  of  necessity,  preach 
much  that  is  their  own,  and  not  the  word  of  God.  Preach 
their  systems  they  will,  if,  in  preparation  for  the  pulpit, 
they  consult  the  writings  of  men,  and  the  temes  of  their 
admired  and  favorite  authors.  Consult  them  they  will, 
^if,  in  their  theological  education,  they  have  been  taught 
and  trained  so  to  do.  Iiiitiate  the  youth,  into  the  use  of 
a  system,  by  often  referring  with  approbation  to  this,  and 
Hhe  other  systematic  writer — by  requiring  him  to  recite 
their  opinions  and  reasonings,  and  by  putting  them  as  text- 
books into  his  hand — and  you  will  rarely  find  him  wander 
in  quest  of  truth,  out  of  the  paths  wherein  he  has  trodden 
in  the  schools.  We  deem  it  of  essential  consequence,  that 
one  who  has  the  ministry  of  Christ  in  view,  should  be 
led  early  to  the  simple  unadulterated  word  of  God,  and 
not  only  be  urged,  but  actually  discipline  himself  to  learn, 
in  the  very  language  of  inspiration  itself,  what  is  tlie  mind 
jof  the  Spirit.     Let  him  hear  as  from  the  mouth  of  God, 

1.  Judc  3. 


564  MINISTERIAL  cnAP.  XXX. 

SiFidf  for  himself,  in  the  first  instance,  know  what  He  says 
and  is  to  be  believed  and  taught,  and  he  will  never  after- 
wards think  of  consulting  any  other  instructoi-.  Let  him 
make  his  Bible  his  text-book,  and  explore  it  diligently, 
accurately,  prayerfully  and  belicvingly,  while  in  training, 
and  he  will  never  think  of  stepping  from  the  lofty  van- 
tage-ground on  which  he  stands.  Paul's  instructions  to 
Timothy,  which  claim  the  studious  attention  of  every  can- 
didate for  the  ministry,  are  replete  with  precepts  and  max" 
ims  on  this  subject.  ^'  Continue  thou  in  the  things  which 
thou  hast  learned,  and  hast  been  assured  of,  knowing  of 
WEOM  thou  hast  learned  thcm."^ 

The  above  remarks  arc  just  as  applicable  to  the  dogmas 
of  a  sect,  as  to  the  doctrines  of  a  system,  for  they  differ 
very  li  le.  That  moment  the  minister  of  Christ  becomes 
the  minister  of  a  sect  or  party,  and  begins  to  ring  the 
changes  of  his  shibboleths,  he  loses  many  advantages,  he 
might  otherwise  have  had,  in  his  attack  on  Satan's  king- 
dom. In  so  far  as  he  arrays  himself  in  the  distinctive pc- 
cidiariiics  of  sect,  he  throws  off  the  armor  of  God.  It 
is  not  the  doctrines,  or  the  system,  or  the  tactics,  or  the 
ecclesiastical  organs  of  a  sect,  that  constitute  his  magazine. 
If  he  trusts,  in  them  he  has  reckoned  without  his  host. 
It  is  the  gospel  of  Christ,  that  is  "the  pou'cr  of  God."  Let 
him  exhibit  its  truths,  in  all  their  native  simi)licity,  and  as 
they  lie  properly  scattered,  sparkling  and  glowing  on  every 
page  of  holy  writ. 

2..  In  llie  exhibition  of  the  truths  of  the  gospel,  it  is 
obvious //icy  should  be  5^/^c/e^/,  and  most freqiicnily  iirf!;- 
cd,  whicli  are  appropriate  to  t/ie  q-eueral conditiono^  men. 
"  All  scripture  given  by  inspiration,  is  (indeed)  profital)lo 
for  doctrine,  for  reproof,  for  correction,  for  instruction  in 

1.  2  Tim.  iii.  ft.     How  fjertinent   and  imperative  nvo  t!ie  rollowinj:^: 

T'lTT..  vl  3—5:  I'lt.  1  9;  1  Jo^u-iiv  .1;  2  John  9,  lU;  2  Tim,  li.  2J. 


CHAP.  XXX. 


EITICIENCY.  565 


righteousness;  that  the  man  of  God  may  be  perfect,  tho- 
rouo-hly  furnished  unto  all  fz;ood  works. ''^  A  faithful  and 
intelligent  minister,  will  endeavour,  as  he  may  obtain  the 
co-operation  of  his  people,  to  bring  before  their  view,  and 
to  indoctrinate  them  in  the  great  truths  of  scripture, 
which  pertain  to  the  trials,  the  difficulties,  and  the  con- 
flicts of  the  christian  life, — lo  the  temptations  and  perils 
to  which  they  arc  exposed, — to  the  duties,  personal,  social, 
and  public,  which  are  incumbent  on  them, — to  the  incite- 
ments and  encouragements  to  perfect  holiness, — to  the  in- 
terests and  prospects  of  Zion, — and  to  whatever  else, 
maj',  from  the  providence  of  God,  the  aspect  of  the  times, 
and  the  interests  of  truth,  require  consideration.  How 
this,  in  all  cases  shall  be  done,  we  shall  not  presume  to 
say.  Here  is  a  wide  range  for  the  exercise  of  discretion. 
The  Bible  class,  the  religious  conference,  the  public  exam- 
inations, the  weekly  lecture,  the  parochial  visitations, 
the  private  interview,  and  the  catechetical  instruction 
may  furnish  some  opportunities  for  this  thing.  But  it 
seems  to  us  highly  important,  that  the  members  of 
the  church  should  in  some  way,  be  regularly  and  fre- 
quently convened,  particularly  for  religious  improve- 
ment in  calm,  brotherly,  and  conversational  discussion  of 
points  of  christian  duty,  experience,  and  faith,  when  and 
where  every  one  may  be  at  liberty  to  express  his  opinion, 
or  propound  his  inquiries.  This  is  unquestionably  a  much 
more  effective  mode  of  ijistruclio?^  than  the  formal  lec- 
ture, or  the  public  preaching.  That  seems  to  be  much 
better  adapted,  and  designed   for  the  exhibition,  enforce- 

■ment,  and  illustration  of  important  truth,  where  masses  of 
men  are  promiscuously  assembled.  It  is,  more  especially, 
the   ordinance   for  the  convictio7i    of    sinners,    and    the 

j^roduction  of  faith  ^  and  repentance^   and  therefore,  its 

1.  2Tlm  iii.  16,  17. 


568  MJISISTERIAL  cilAP.    XXX, 

stances  and  cliaiacter.  A  discourse  suited  to  confirmed 
believers,  and  designed  for  their  edification  and  consola- 
tion, would  be  by  no  means  appropriate  to  skeptical  and 
infidel  hearers.  In  like  manner,  where  excitement  on  the 
subject  of  religion  obtains,  it  would  be  highly  unbecom- 
ing to  introduce  a  topic  neither  calculated  vo  sustain  it, 
nor  to  give  it  a  proper  and  salutary  direction  and  issue. 
The  unconvinced  and  anxious  sinner,  the  proud  self-right- 
eous and  Antinomian  rebel,  the  humble,  prayerful,  and  be- 
lieving child  of  God,  all  require  a  different  presentation 
of  truth,  and  indeed  the  discussion  of  different  topics;  and 
yet  to  all,  the  faithful  and  intelligent  ambassador  of  Jesus 
Christ,  mny  more  truly,  and  effectually  preach  Christ,  and 
liini  ciucifjcd,  varying  his  subjects  and  illustrations,  than 
if  he  liad  been  ringing  his  changes  upon  "the  suretiship 
of  Christ,"  and  "His  covenant  character,"  and  "His  vi- 
carious sacrifice,"  and  "His justifying  righteousness,"  "the 
sinners  inability,"  and  the  like  themes  which  hold  a  pro- 
minent place  in  his  scholastic,  or  theological  system. 
And  til  is  icnuirk  may  be  further  amplified. 

3.  It  is  important  that  our  cxlubitions  of  truth,  should, 
as  to  the  manner  of  them,  be  adapted  to  the  complex  na- 
ture of  man.  By  this  vve  do  not  mean  to  insinuate,  that 
any  deference  sliould  be  paid  to  the  vitiated  and  fastidious 
taste  of  men,  of  unbelieving  minds,  though  it  is  obvious 
we  should  not  causelessly  excite  prejudices,  where  they 
may  be  avoided.  Paul  said  explicitly  to  the  Corinthian 
cliurch,  referring  to  the  style  of  his  preaching  among 
a  people,  when,  if  ever  he  might  have  felt  the  temptation 
to  study  the  ornaments  of  diction,  "my  speech  and  my 
])reaching  was  not  with  enticing  words  of  man's  wis- 
dom."^ "I  came  not  to  you  with  excellency  of  speech,  or 
of    wisdom,    declaiming    to    you    The    testimony    of 

1.   ICor.  ii.  1. 


CHA?.  XXX.  EfFICiEXCV.  5^9 

qod/^^  ''Not  with  wisdom  of  words,  lest  the  cross  of 
Christ  should  be  made  of  none  erfect. '^^  There  was  a  sini- 
plicity  cf  diction,  a  plain  unadorned  style  of  discourse, 
employed  by  Paul  in  declaring  the  truth,  vvhiuh  rendered 
him  unpopuhr  amonj^the  Corinthians,  who  preferred  a  sort 
of  preaching,  which  the  Spirit  of  God,  has  pronounced 
to  be  unproiltable.  He  did  not  endeavour  to  establish  ci- 
vine  truth  upon  the  foundation  of  human  reason.  He 
was  no  advocate  of  ralioiialis^n,  but  declared  the  tesli- 
7nony  of  God.  Nor  did  he  think  to  set  forth  the  beauiy 
of  the  gospel,  by  the  rules  of  rhetoric,  or  the  art  of  man. 
The  word  of  God  was  in  his  hands  the  sword  of  the  Spi- 
rit. Bat  in  exhibiting  that  word,  as  any  one  may  see  by 
an  inspection  of  his  writings,  he  addressed  the  intellect, 
the  heirt,  and  the  conseience  of  men, — employing  apt  illus- 
trations, taken  from  familiar  scenes  or  objects,  in  order  to 
convey,  to  the  minds  of  his  headers,  a  lively  idea  of  the 
truth  he  was  inculcating. 

There  is  a  declamatory  style  of  preaching, —fullof  brawl- 
ing exclamations,  and  of  loud  and  noisy  reiterating  of  truths 
•generally  believed,  by  a  christian  auditory, — which  is  by  no 
means  calculated  to  make  any  deep  or  permanent  impres- 
sion. '^\\Q  passions  xnay  indeed  thus  be  lashed  into  ex- 
<cltement,  tlirougli  the  mere  contagion  of  human  feeling,, 
but  no  interest  of  heart,  can  long  be  sustained  without  ar> 
intelligent  apprehension  of  truth.  There  mu£.t  bean  object 
before  the  mind,  to  move  the  sensibilities.  Sympathy, 
through  the  mere  animal  senses,  may  do  so  for  a  season: 
but  it  can  operate  very  little  longer,  or  furlher,  than  the 
exciting  scenes  and  emotions  which  exist  around.  But 
when  truth  of  an  exciting  .haracler  is  introduced  to  view, 
and  apprehended  by  t!ie  mind,  it  lodges  an  exciting  power 
in  the  very  soul   itself.      It  follows  the  man  wherever  he 

1.  1  Cor.  n.  1.  2.    1  Ccr.  1.  17. 


A70  MINISTERIAL  cHAP.  XXX, 

goes,  and  developes  itself  in  his  thoughts,  feelings,  words 
and  actions.  It  is  essential,  therefore,  that  there  should 
be  truth  intelligently  exhibited  in  the  public  preaching 
of  the  word.  The  rational  nature  must  be  addressed,  as 
well  as  the  passions.  Something  must  be  given  to  the  mind, 
on  which  it  may  bestow  its  thoughts,  and  it  must  be  clear- 
ly, plainly  and  intelligently  exhibited,  if  we  would  either 
powerfully  excite,  or  permanently  influence  the  man. 

When  this  is  not  done,  and  the  passions  are  roused  b}'' 
other  mean^,  there  is  danger,  not  only  of  spurious  conver- 
sions taking  place,  but  also  of  securing  wild  and  fanatical 
displays  of  feeling.  For  the  rational  principles  of  man's 
being,  demand  a  reason  for  all  powerful  and  long  continue 
ued  emotion.  We  must  justif}^  it  to  ourselves  in  some 
way;  and  if  there  is  not  solemn  truth  to  authorize  and  sus- 
tain it,  there  is  great  dinger,  on  the  supposition  of  its  con- 
tinuance, that  selfish  and  malignant  considerations — of 
which,  the  corrupt  heart  is  so  proline, — will  soon  give  it 
the  shape  and  colouring  of  fanaticism.  The  ministers  of  Je- 
sus Christ  therefore,  doliere,  incur  tremendous  responsibili- 
ties. Let  them  beware  of  ignorance,  of  unmeaning  de- 
clamation, and  of  rousing  passion  without  the  directing, 
and  sustaining  influence  of  truth.  If  inattentive  to  the 
rational  principles  of  our  nature,  and  negligent  to  prepare 
themselves,  by  prayerful  study  of  the  scriptures,  for  the 
faithful  exhibition  of  truth,  they  maj^,  ere  ever  they  are 
aware,  be  found,  through  high  and  prolonged  excitement, 
to  have  generated  some  noxious  monster  of  fanaticism. 
This  is  deserving  of  particular  consideration  in  times  of 
revival,  when  the  Spirit  of  God  is  extensively  poured 
out.  Not  that  we  mean  at  all  to  justify  the  absurd,  and 
ridiculous  cry  of  fanaticism,  as  it  bursts  forth  from  the 
lips  of  infidels,  formalists,  and  pharisaical  professors, 
where  religion,  in  any  place,  begins  to  be  made  a  matter  of 
deep  personal  feeling  and  conc<*vn;--~-but  simply  to  caution 


BHAP.  XXX.  EFFICIENCY.  57I 

the  herald  of  the  cross,  how  lie  endeavours  to  produce,  and 
prolong  excitement  on  the  subject,  in  any  other  way  than 
by  the  appropriate  exhibition  of  truth.  Let  him  remem- 
ber, that  he  has  men,  and  not  mere  animals  to  deal  with. 
There  is  however,  an  excess  on  the  other  hand  as  dan- 
gerous, and  as  ruinous  to  the  souls  of  mv'^n,  as  this.  The 
public  preaching  may  be  too  intellectuaL  The  facts  of 
scripture  may  be  exhibited,  in  abstract  doctrinal  discus- 
sions,  which  shall  necessarily  and  insensibly  beguile  the 
minds  of  the  hearers, — ^if  they  be  not  too  far  above  the 
level  of  ordinary  persons, — into  the  study,  or  at  least,  ap- 
prehension of  religion,  as  a  m.atter  of  sri.ence.  Even  ear- 
perimental  religion,  as  it  is  sometimes  called,  may  be  thus 
taught,  and  men  may  become  profound  theologians,  and 
expert  casuists,  and  yet  themselves  be  strangers  to  the  pu- 
rifying, and  transforming  influence  of  divine  truth.  In- 
tellect may  illumine,  and  throw  its  pensile  rays  upon 
many  intricate  questions  in  didactic  divinity,  but  after  all, 
the  heart  be  not  melted,  or  reached.  And  unless  the 
heart  is  affected  by  the  truth,  its  motive  power  will  not 
be  experienced.  In  order  to  this,  something  Tuore  is  ne- 
cessary than  the  mere  intellect Jt al  Q'sh\h\\,ioi\  of  truth,  as 
a  matter  of  science.  It  must  be  made  known,  as  though 
the  speaker  h'lmsQM  realized  it,  and  understood,  and  felt 
its  actual  bearing  on  the  condition  and  interests  of  his 
hearers.  Common  sense,  at  once,  descries  the  truth  of  the 
heathen  poet's^  remarks; — and  no  where  are  they  more  im- 
portant, than  where  men  come,  in  the  name  of  the  Lord 
Ood  of  Hosts,  to  plead  with  wretched  rebels  that  despise 
His  grace;  or,  to  counsel  and  console  His  friends. 

The  varying'  face  should  every  passion  show, 
And  words  of  sorrow  wear  the  look  of  woe; 
Let  it  hi  joy,  assume  a  vivid  air; 
Fierce  when  in  rage-,  hi  seriousness  severe. 

2.  Trist'.a  mcsgtum 

Vultum  verba  decent;  iratum,  plena  miuarum, 
liUdcninm  lasclva;  scvcrum  acria  dlctu. — Hor. 


573  MINISTERIAL  CHAP.  XXX. 

The  man  who  tells  the  sinner  of  his  guilt  and  danger, 
Biui  evinces  no  concern, — who  reproves  vice  and  hypoc- 
riflv,  and  betrays  no  displeasure  and  indignation, — who 
describes  the  Saviour's  love  and  tenderness,  and  is  not 
himself  melted, — who  extols  His  ^rzce  and  glory,  arid 
does  not  burn  with  holy  zeal,  may  indeed  be  accounted  a 
learned  divine,  and  a  profound  scholar,  and  a  great 
preacher,  but  will  never  sway  the  hearts  of  his  hearers. 
In  order  to  this,  he  must  himself  display  feeling.  Nor 
ahouUl  it  be  a  mere  duplay.  We  have  heard  of  ministers 
studying  their  cadences,  and  practising  their  gestures  be- 
fore the  glass,  and  enunciating  their  studied  periods,  as 
with  theatrical  simulation.  Such  things  may  please  the^ 
lovers  of  the  stage;  but  they  will  never  win  a  soul  to 
Christ  They  are  all  mere  antic  capers,  or  abominable  hy- 
pocrisy in  the  sight  of  God.  Nothing  can  make  amends 
for  the  actual  want  of  feeling.  Histrionic  emotion  is 
c-agily  delected.  Noisy  mechanical  excitement  cannot 
be  successfully  disguised.  Nothing  cin  supply  fkeplaee 
of  a  scrj]  deeply  imbued  with  its  subject,  and  that,  reali- 
ZiKg  its  solemn  truth,  and  the  immense  responsibilities 
and  interests  at  stake,  makes  its  thrilling  njjpeals,  through 
those  avenues  of  feeling  by  which  alouC  the  heart  is  acccssi- 

Oil  this  subject  we  could  say  much,  not  only  as  to  the 
iiUpertance  and  ncce."5ity  of  actual  feeling  in  the  preacher, 
but  as  10  its  ch.iracter — nppositeness — the  danger  of  clier- 
ishing  improper  f/elings  and  of  improperly  displaying 
them — and  t))e  mode  of  cultivating  and  exciting  those  that 
are  appropriate;  but  the  cursory  sketch  intended  in  thischap- 
ter  forbids  e:jlargement,  and  detail.  It  is  the  feeling  ex- 
bibition  of  the  truth,  where  the  feeling  is  appropriate  to 
the  truth— 10  the  circumstances  under  wliich  it  is  made 
l;i)owa — and  to  the  slate  and  character  of  those  addressed, 
wiucli  we  pa/^ticuiarly  regard  as  an  highly  important  and 


CHAP.   XXX.  LFnCIENCY.  573 

essential  qualification,  for  success  in  the  preaching  of  the 
gospel.  Dull  monolonous  discourses,  on  tiiemes  which 
jiave  little  or  no  practical  bearing,  or  vvliere  their  practical 
bearing  is  losi  sij^ht  of,  are  not  ihe  means  which  the  Spirit 
of  God  employs,  to  convert  the  soul:*  of  men.  Tl^cy  are 
not  adapted  to  this  end; — and  the  fact  that  they  are  not  ac- 
liidlly  employed,  should  administer  a  rebuke  to  every  one, 
who,  in  this  way,  prophesies  overthe  dry  hones  in  tb.e  val- 
ley of  vision.  The  attention  must  he  engaged,  and  in- 
terested. It  is  indispensably  necessary,  as  we  have  seen 
from  the  very  process  of  conversion.  In  order  to  this, 
there  must  he  truth  vividly  exhibited,  and  that,  so  far  as 
human  instrumentality  is  concerned,  can  only  he  done  ef- 
fectively, where  intelligence  and  feeling  are  blended  in  the 
exhibition. 

Intellect  and  heart  in  the  minister  of  Christ,  should 
never  be  disunited.  Perhaps  one  of  the  best  metb.ods  a 
minister  of  Christ  can  adopt,  to  prevent  himself  from  at- 
tempting their  divorce,  is  to  address  the  conscience  Here 
ho'h  mind  and  heart  unite.  Conscience  is  th.e  judo-ment 
which  we  form,  as  to  tlie  character  of  an  action  compared 
with  the  standard  of  right,  and  which  is  accompanied  with 
f}  fe-el.ingof  approbation,  or  the  contrary,  according  to  the 
ehara-Gter  of  the  action,  or  its  correspondence  to  the  rule 
«f  right.  All  the  greni  tru'.hs  and  ficts  of  religion,  have- 
fl  direct  bearins;  on  conscience.  You  cannot  effect  tV,- 
where  there  is  not  th^-  exhibition  of  truth;  but  where' 
troth  is  properly  exliibiitad,  «o  as  to  secure  the  interested 
attention,  and  the  vivid  perception  of  it,  our  sensibilities 
xvjli  be  affected,  painfull)'',  or  plerieurably,  according  as  the 
character  of  the  truth,  aiid  individual,  and  \)\e  circumstan- 
ces of  the  case  may  determine.  You  may  indeed  affect 
t!\e  imagination,  arid  move  the  passions;  but  no  motive 
p>iwer  to  induce  conversion,  shall  be  felt.  It  is  through 
truthj  aa  it  tells  upon    the  conscience,  that  the  Spirit  of 


^^^  MlNlSTEPvIAL  CHAP.   XXX. 

Ilod,  converts  the  soul,  so  that,  when  this  is  defiled,  and 
.reared,  the  sinner's  case  is  hopeless.  Now  if  the  minister 
of  Christ  would  prove  successful,  he  must  have  a  refer- 
ence to  this  circumstance  of  the  Spirit's  agency,  and  so 
present  the  truth,  as  to  find. its  way  to  the  conscience.  If 
he  addresses  the  iutclleef,  the  fnncy,  or  the  heart  only, 
and  does  not  attack  the  oonsoience,  he  need  not  expect  to 
•;ec  the  Spirit's  intluenee,  aitcompany  his  ministrations. 
It  is  true,  that  all  mny  Ise  enlisted,  and  their  influence 
hrouo;ht  to  bear,  in  giving  truth  a  direcliony  and  a  point, 
so  as  to  rouse  the  conscience  into  action:  hut  here  is 
where  they  are  to  have  th^ir  outlet,  Dy\d  to  accumulate 
their  oower.  Arf^u-nents,  illustrations,  appeals,  and  every 
avaibble  method  of  exhibiting  and  enforcing  truth,  may 
be  anpropriately,  and  seasonably  en-ployed;  but  to  the 
conscience  must,  they  ail  speak,  or  they  will  prove  ineffi- 
-eient,  and  the  convening  iniluence  of  the  Spirit  will  be 
TV i  t  h held.      For  we  re ni a rk  f u  r t  h e r, 

4.  That  in  his  exhibition  of  truth,  it  is  invportant  the 
minister  of  Christ,  should  be  found  ro-operating  with  the 
^Spirit  oi^  God.  ''We  tlien,"  says  the  apostle,  *'as  work- 
.ers  /os;('i/ier  with  Him,  beseech  you  that  ye  receive  no.t 
rlhe  ^u'ace  of  God  in  vain."'  There  can  be  no  co-operation, 
where  there  is  neither  a  plan  of  operation  previously 
known,  and  acted  on,  by  the  parties,  nor  the  entertain- 
jnent  of  the  sam.e  design,  in  the  prosecution  of  it.  Now 
God  has  a  design  in  the  preaching  of  the  gospel.  It  is  a  spe- 
,cific  means  He  has  ordained  for  its  accomplishment.  That 
design  is  the  conversion  of  sinners,  or  the  reconciliation 
•of  tlieui  to  Himself.  ''He  hatii  given  to  us,'^  sayi  .the 
jipostle,  "the  ministry  of  reconciliation;  to  wit,  that  God 
was  in  Chirst,  reconciling  the  world  unto  Himself,  not 
tijipuling  their  tresspasses  unto  them;  and  hath  committed 

1.  2  Cor.  vl.l. 


CHAr.  XXX.  EFFICIENCY.  575 

unto  US  the  word  of  reconciliation.''^  It  is  therefore  the 
solemn  duty  of  every  minister  of  Christ,  to  aim  specifi- 
cally, and  directly,  at  the  conversion  of  sinners  in  tiie 
prosecution  of  his  work.  He  must  labor  ta  effect  a  recon- 
ciliation in  the  sinner,  to  God.  To  this  his  preaching, 
prayers,  and  efforts,  sliould  all  tend,  so  that  he  may  enter 
fully  into  the  Spirit  of  the  apostle's  words,  and  say  in  his 
addresses  to  his  hearers:  *•  Novv  then,  we  are  ambassadors 
forChrist,  as  though  God  did  beseecfi  you  b)^  us;  we  prav 
j^ou  in  Christ's  stead,  be  ye  reconciled  to  God."^  In  the 
ministration  of  the  word,  to  lose  sight  of  this  end,  is  to 
cease  from  co-operation  with  God;  and  how  in  such  a  case, 
can  success  be  expecled? 

It  sometimes  happer;?,  that  ministers  aim  at  the  more 
mental  illumination  of  their  hearers,  or  their  entertain- 
ment, or  their  gratification.  These  are  all  unhallowed 
ends,  when  made  supreme,  and  will  vitirate  the  service. 
Nor  is  thcir*s  any  better,  who  seek,  in  the  spirit  of  secta- 
rism,  to  ?\veli  their  numbers,  or,  in  tlie  spirit  of  prose- 
lytism,  to  seduce  from  other  denominations.  God  does 
not  conunission,  or  employ  ministers  to  labor  (or  iholv 
•j^ect.  The  Bible  knows  notiiing  of  sect,  save  it  's  the 
sect  every  wlicre  spoken  agninst — the  trtf'^  followers  of 
Christ.  T'."'  increase  their  numl)er,  should  be  the  aim  of 
the  ministry;  aud  they  who  manifesSt  more  zeal  for  the  in- 
crease of  their  sect,  ihan  to  iiiiCg  sinners  to  Christ,  have 
forgotten  their  commission,  and  will  receive  no  plaudit 
from  Heaven,  for  their  labor.  It  i?  truly  pitiable  to  wit- 
ness the  expenditure  of  timc^  laboi,  funds  and  feeling,, 
which  is  made  in  the  spirit  of  sectarism'.Thc  Prfshyte- 
rian,  and  Episcopalian,  and  IMethodist,  and  BajHist  ban- 
ners, are  to  be  seen  floating  in  ahnost  every  direction;  and 
the  cry  for  recruits,  is  licard  in  every    breeze:   but  alas!. 

1.  2  Cor.  V.  18,  19.  2.  2  Cor.  v.  20. 


576  MINISTERIAL  cHAP.  XXX. 

how  often,  instead  of  enlisting  "good  soldiers'*  for  Jesus 
Christ,  is  it  to  be  seen,  that  the  sect  is  first,  and  Christ 
moot.  To  hear  of  conversion?,  and,  revivalSj  gives  liitic 
pleasure  to  many,  unless  they  happen  to  be  in  their  ecclesi- 
astical connexion!  This  is  a  most  baleful  spirit.  It  is  re- 
probated of  God;  and  they  who  indulge  and  act  according  to 
it,  do  indeed  oppose,  but  do  not  co-operate  r.  ith  Him, 
He  brings  sinners  to  himself,  l.ere  and  there,  wherever 
the  truth  if^  preached,  regardless  of  ecclesiastical  organi- 
zation. They  who  co-operate  with  Him,  shouid  be  will- 
ing, and  bless  Him  tliat  he  does  it.  Let  the  grand  aim 
be  to  convert  siruiers,  to  brin^  souls  to  Jesus,  and  not  to 
marshal  the  t'orces  of  a  sect.  It  is  certainly  a  matter  of 
comparative  unimportance,  provided  the  sinner  is  truly 
converted,  in  what  ecclesii'stical  connexion  he  may  event- 
uallv  be  found.  For  we  know  that  he  is  dear  to  the  heart 
of  the  Redeemer,  and  that  aa  He  has  given  himself  for 
him,  so  his  Spirit  will  be  given  to  redeem  him  from  all  in- 
iquity and  purify  (him)  to  himself  (as  one  of  His)  pecu- 
liar people,  zealous  of  good  works.  "^ 

It  is  true,  that  the  fellowship  of  one  society,  rmy  con- 
duce more  to  holiness,  than  that  of  another,  and  that 
therefore,  some  degree  of  consideration  may  be  given  to 
this  subject.  But  v/ho  will  pretend  to  say,  what  is  that 
society  in  every  particular  place?  In  one  place,  Presbyte- 
rians may  be  the  most  warm  hearted,  zealous,  and  intel- 
ligent sect  of  christians  whose  fellowship  may  be  most 
desirable  and  salutar}^; — in  another  it  may  be  Episcopa* 
lians; — in  a  third  Methodists.  In  other  places,  the  fel- 
lowship of  each  may  be  exceedingly  injurious  to  the  in- 
terests of  vital  piety.  Shall  we  then  exalt  the  mere  ec- 
clesiastical organization — which  is  unquestionably  a  thing 
of  human  device  in  many  of  its  formal  rites  and  usages — 

1.  Tit.  11.  14. 


tHAP.   XXX.  EFFICIEXCy.  577 

above  the  fellowship  of  God's  dear  saints,  and  show  more 
devotion  to    the   interests  of  a  sect,  than  to   those  of  the 
precious  ''flock''  of  God  *'which  He  hath  purchased  with 
Kis  own    hlood?"^  If  we    do,  we    are   not    co-operating 
with  Him,  and  arc  exalting  our  plan  and  aim  above  His» 
Beside  we   do  necessarily  restrict  the  spher/C  of  our  infiu- 
encc, — circumscribe  the  field  of  our  labors, — and  actually 
render  our  ministerial   services  less   extensively  available 
than  they  might  be.      Yea,  and   we  do,  hy  acting  in  the 
spirit  of  sectarisin,  virtually  and  formally  contribute— to 
perpetijate,  and  justify  the  infidel  reproach  of  Christianity, 
that  it  is  a   schismatic  and    litigious  thing, — and    worse 
still,  to  frustrate  our  Redeemer's  prayers, — and  to  deprive 
the  world  of  the  grand  convincing  argument  of  the  divine 
authority  of  His  mission,  and  of  our  ow^n  too!  He  pray- 
ed   for  his  people^    not  only  for  the   apostles,    but  *'for 
them    also  which    should    believe  on    Him  through   their 
word,"    *'that    they  may   be  onc^  even    as   (He  and  Hi' 
Father)    are  one:   I    in    them,"   says   He,    **and  thou  ^^ 
me,  that  they  may  op.  via  da  perfect  in  one;  and  th^^  ^"^ 
world  may  knoio  that   thou  hast  sent  me,  and  ha'^  loved 
them,  as    thou   hast  loved  me.''^  Never  till   th-' spirit  of 
sectarism,  and  schism,  and  strife,  is  banished  ^^<^^"^  ^'"O^'?^ 
the  professed  friends  and  followers,  and  mii^sters  of  Jesus 
Christ,   can  the   world  have  this  proof  of  the  divinity  of 
His  religion,  or  the  ministry  have  its  P^l  eiiiciency  and 
success. 

•  if  we  shall  be  censured  for  so  /^ylng.,  and  cur  senti- 
ments be  distorted  and  misrepresented,  as  proofs  of  hos- 
tility to  ''creeds''  and  "co^ifissims  of  faith;'  and  of  a'i- 
G'nation  from,  or  di^affecnon  towards,  our  own  ecciesiast-i-: 
^al  sect,  we  shall  regret,  but  c:t.<not  help  it.  We  cannot 
keep  back  what  appears  to  us,  to  be  the  truih,  and  so  highr 

1.  Acts XX.  2S.  2.  Jo'^.n  xvli,  30-23, 


57S  MINISTERIAL  cHAP.  XtX. 

ly  important  to  extensive  ministerial  success.     We  shall" 
be  traduced  and  slandered,  if  men  will  propagate  such  in- 
ferences,  from   our  remarks.     They  are  not   legitimate, 
and  we  disavow  them.     But  the  very  fact  of  such  allega- 
tions, being  whispered,  and  circulated  to  the  injury  of  their 
ministerial    reputation, — and    consequently    the    success 
of  their  ministerial  labors, — who  look  beyond  the  bounda- 
ries of  sect,  and  aim  at  the    conversion  of  the  world  to 
Christ,  is  sufficient  proof  to  us,  that  one  cause  of  the  com- 
parative inefficiency  of  ministerial  labor,  in  many  cases,  is 
to  be   found  in  the  narrow  and  restricted  aim  which  di- 
rects the    effiDrts   of  some,  and,  their  not  coming  up  di- 
rectly, and  fully,  <Ho  the  help  of  the  Lord,"  in  His  de-^ 
s*gn  to  subjugate  the  whole  earth.     We  are  not  the  min- 
isters of  a  sect.     Nor  do  our  commissions  carry  us  with- 
in the  range  exclusively  of  a  particular  churich,  or  denom- 
ination.    We  are  ambassadors  for  God  to  a  guilty  worldy 
^id  the  terms  of  our  commission  direct  us  to  ^*go  into^ 
^'^  the  world,  and    preach  (the)    gospel  to  every  crea- 
ture:n  ^p^  ^^^  ^^^  .^^   ^^^^  spirit  of  that  commission,  and- 
with  thv  design  of  Him  who  gave  it,  we  must  expect  but 
partial  suvpess. 

Where  tin  grand  and  immediate  business  of  the  minis^ 
try  IS  lost  sig4  of^  and  men  begin  to  contend  about  forms 
01  expression,  ^^d  phrases,  and  subordinate  matters,  car- 
nal contentions,  aid  strife  and  schisms  will  prevail, — and 
though  they  may  aiiempt  to  apologize  for  these  things  by 
alleging  that  tliey  doSut  contend  ''earnestly  for  the  faith 
once  delivered  to  the  .aints,"  and  that  it  is  of  conse- 
quence to  maintain  ''orthodoxy,''  against  error,  yet  is  it 
found  to  be  the  fact,  that  they  who  are  perpetually  testi- 
fying against  error,  and  build  their  ramparts,  and  walls 
of  defence,  high  around  them   to  keep  it  out,  and  who 

1.  Mark  xvi.  Vii 


CHAP.  XXX.  EFFICIENCY.  57^ 

fulminate  their  excommunicating  anathemas,  against  those 
who  differ  from  them,  are  neither  the  sects,  nor  the  men, 
whom  God,  in  His  providence,  at  this  day,  is  leading  for- 
ward in  grand  and  successful  plannings  and  labours  for  the 
spread  of  the  gospel  and  the  conversion  of  the  world.* 
But  there  are  other  modes  of  co-operating  with  God, 
beside  the  adoption,  and  prosecution  of  His  catholic  de- 
sign in  the  preaching  of  the  gospel.  There  must  also  be 
a  participation  of  His  Spirit,  i.  e.  the  exhibition  of  those 
affections,  which  He  represents  as  characterizing  Him, 
more  especially  in  this  work.  He  is  fraught  with  com- 
passion for  the  souls  of  men.  He  is  intently,  and  inces- 
santly occupied  in  His  endeavours  for  their  conversion 
^'rising  up  early,"  as  He  says,  and  sending  His  prophets, 
pleading  and  expostulating  with  them, — now  with  tender- 
ness and  pity,  and  now  with  authority  and  power — now 
with  love  and  grace,  and  now  with  solemn  fore-warnings 

1.  It  would  be  well  for  ministers  and  christians  g-enerally  at  this  day,  lo 
-read  the  discourses  of  Dr.  John  Howe,  on  the  carnality  of  religious  con- 
iention,  and  of  union  among  protectants.  We  g-lve  the  reader  one  or  two 
.extracts. 

*'A11  are  for  the  truth,  and  they  are  all  ^ov peace  and  union.  By  which 
some  indeed,  more  gently,  mean,  they  hope  all  will  quit  their  former  mis- 
-taiken  opinio7is  and  luays,  (as  in  great  kindness  to  themselves,  they  take 
for  granted,  all  men's  are  but  their  own,)  and  come  wholly  over  to  them. 
Others  that  have  not  breasts  capable  of  even  so  much  cJiarity  as  this^  not 
only  are  as  much  lovers  and  admirers  of  themselves,  but  so  vehement  haters 
of  all  that  presume  to  differ  from  ihein,  that  they  think  them  not  fit  to  live 
in  the  world,  that  durst  not  adventure  to  do  so.  The  meaning  therefore, 
of  their  being/or  peace,  is  that  they  would  have  destroyed  them  that  are  not 
of  their  minds:  and  then,  (as  the  Roman  Historian  speaks,)  quando  solitudi- 
nem,  fecere  appellant  pacem.  When  they  have  made  a  desolation,  so  that  they 
themselves,  are  left  alone  in  the  world,  that  they  will  call /?mce."— Howe's 
works,  V.  ii.  p.  217. 

"Our  famous  Bavenant,  speaking  of  the  noted  contro%ersy  between  Ste- 
phen, bishop  of  Rom-e,  (who  he  says,  much  as  in  him  lay,  did  with  a  schis- 
maiical  spirit,  tear  the  church;  and  Cyprian  who,  with  great  lenity  and  chria- 
iian  charity,  professes,  thai  he  would  not  breah  the  Lord's  peace,  for  diversify 


550  MLNiSTERIAL  cHAP.   XXK. 

and  threatening  denunciations,  &c.  It  would  be  well  for 
us  to  study  the  example  and  spirit  of  our  blessed  master, 
and  address  ourselves  to  the  work  of  preaching  His  gos- 
pel as  He  did.  No  toil,  no  fatigue,  no  privatio?!,  no  oppo- 
sition, no  reproach,  no  ff^ar  of  eccicslastical  censures  or 
of  criminal  prosecution,  diverted  Him  from  His  work.  His 
vt^hole  heart  was  in  it.  He  delL^hted  to  do  His  father's 
will;  and  so  must  we.  Days  spejit  in  preaching,  must  be 
followed  by  nights  spent  in  prayer.  We  must  be  careful 
to  ^'let  (the  same;  mind  I)e  in  (us,)  t!jat  was  also  in  Christ 
Jeswi/'^  arid  to  *^*puton  bowels  of  mercies,  kindness,  hum- 
bleness of  mind,  meekness,  long-suffering,  forbearing  one 
another,  forgiving  one  another,  and  above  all  these  things, 
charity,  which  is  the  bond  of  perfectness.''^  To  preach 
Christ  in  any  other  spirit, — out  ofcnvy  or  of  strife,  is  not  to 
co-operate  with  God.  He  calls  us  not  to  draw  the  sword,  save 
it  is  tlie  sword  of  the  Spirit,  and  if  we  will,  lika  Peter  make 
use  of  carnal  weapons,  we  shall,  like  Peter,  be  presently  left 
to  deny  our  Lord  and  master.     The  holy  God  can  hpve  np 

lof  opinion,  nor  rtmove  aivj  fTom  iht  r'< ^Id  of  cormnunlon^  J  co:iCtudc3  that 
errhig  Ci/jorian,  deserved  better  of  tlie  church  of  Chr;st,  than  Grthodox 
JStephen.  Ke  thought  him  the  schisnmtlc,  v/hom  he  thcugl>t  in  the  right, 
and  that  his  Orthodoxy,  (as  It  was  acconn.par)ied,)  was  racre  mischievous  to 
the  church,  than  the  ether's  error^  nor  can  a  mar.  do  that  Imrt  to  others 
Witliout  suffering  it  more  principally;  the  distemper  of  his  own  spirit, 
what  can  recompense!  And  iiow  apt  is  it  to  grow  in  him,  and  wl:ile  it 
grows  in  himself,  to  ])ropagate  itself  among-  otliers!  Whereupon,  if  the 
want  of  love,  hinders  the  nourishment  of  the  body,  much  more  do  the 
things  which  when  it  is  war.ting-,  are  wont  to  fill  up  its  place.  For  as  na- 
turally as  love  beg-ets  love,  so  do  wrath,  envy,  mnlice,  calumny,  beget  one 
another,  and  spread  a  poison  and  vindcncy,  throug-h  the  body  which  necessa- 
rily wastes,  and  tends  to  destroy,  flow  soon  did  the  christian  church  cease  to 
be  itself,  and  the  early  vigor  of  primitive  Christianity  degenerate  into  in- 
sipid spiritless  formality,  when  once  it  became  contentious!  It  broke  into 
p.trties,  sects  multiplied,  animosities  grew  higli,  and  the  grieved  spiril  of 
iwc,  retired  fromit."— Howe's  works,  vo|.  ii.  p.  232,  233. 

1.  Phil  ii.  5.  2.  Col.  iii.  12— U. 


€HAP.  XXX.  EFFICIiiNCY.  53 ^ 

eoinmunioa  wllh  us  in  unhallowed  affections.  We  must 
imbibe  His  Spirit,  and  like  the  holy  Jesus,  at  one  time 
\V2e])  over  lost  sinners,  an;I  at  another,  sternly  reprove  the 
carnality  of  professors.  Oh,  if  the  ministry  in  the  dis- 
charge of  their  liigli  and  holy  functions,  were  but  a  mirror 
to  rcHect  the  aiTeclions  of  G'od,  upon  a  lost  and  guilty 
world,  convulsed  and  torn  v>ith  selfish  strifes,  and  disscn- 
tions;  how  amazing  and  rapid  Vv'ould  be  the  success,  and 
spread  of  the  gospel! 

We  onh'-  add  to  the  above,  tliat  in  order  to  co-operafa 
with  God,  Vy'-e  must  bev/are  hou-,  in  our  exliildlions  of  truth, 
r/Q  violate  any  of  the  Icnown  and  established  laws,  by 
which  He  governs  mind.  God's  gracious  constitution,  is 
not  at  war  with  His  natural.  Tb.e  laws  by  which  lie  vc^- 
ulates  human  thought  and  emotion  remain  unchanged,  and 
when  He  brings  the  sinner  to  Himself,  it  is  not  in  violation 
of  any  one.  For  He  does  not  work  against  Himself.  It  is 
essential,  therefore,  to  iho,  success  of  our  ministrations, 
that  we  should  know  the  ordinary  principles  which  regu- 
late the  operations  of  the  human  mind  and  heart,  lest 
through  ignorance  u^e  may  be  found  opposi/\g  our  own.  de- 
sign. It  is  one  of  the  laws  of  human  thought  and  action, 
that  distinct  or  clear  and  vivid  perceptions  of  truth,  must 
be  had,  in  order  to  its  assuming  a  powerful,  or  permanent 
influence.'  You  need  not  pretend  to  influence  a  m.an,  by 
addressing  him  in  a  language  or  style,  v/hich  he  cannot 
understand.  We  must  therefore,  see  to  it,  that  our  preach- 
ing is  plain,  intelligible,  and  adapted  to  the  apprehension 
of  comm.on  sense.  Vague  and  incoherent  declamation- 
obscure  and  unintelligible  expressions,  must  be  carefully 
avoided,  and  the  most  easy,  and  familiar  ilIustra4ions  cm- 
ployed.  Thus  did  He,  "wlio  snake  as  never  man  spake.'' 
Inattention  to  tiiis,  oft-tim.es,  renders  tlie  ministration  of 
the  word,  perfectly  unprofitable;  and  no  more  effectual 
method  can  be  adopted,  to  beguile  them.inds  of  men,  into 


5S2  MINISTEPJAL  EiTlCIENCY.  cHAP.    XXX. 

listless,  dreaming,  indi (Terence,  and  stupidit}^,  than  the  per- 
petual r.se  of  hackneyed  phrases,  in  which,  if  there  is  truth 
at  all,  it  is  imperceptibly  presented.  What  ideas  will 
nine-tenths  of  ordinary  hearers  of  the  gospel  be  likely  to 
obtain  from  such  expressions  as  '^implanting  in  the  heart, 
the  principles  of  grace/' — ^Hhe  application  of  Christ's 
righteousness  to  the  heart  hy  the  Spirit  of  God," — *'infu- 
sing  life  into  the  soul," — ^^injecting  grace," — ^'standing 
in  our  law," — and  others  which  we  might  mention?  The 
reproor  of  the  apostle,  is  as  deserved  in  reference  to  much  of 
what  is  charitably  passed  to  the  aecount  of  depth,  or  pro- 
fundity in  theology,  as  it  was  to  the  abuses  in  preaching, 
which  firrt  elicited  it.  ''If  the  trumpet  give  an  uncertain 
souriJ,  ■.  ^^  shall  prpn-p  -umself  to  the  battle?  So  like° 
wise  you.  except  ye  utr.cr  by  the  lon^^ue,  xoords  easy  to  be 
inidcrsiood,  how  vsbail  it  be  known  what  is  spoken?  For 
yo  shall  speak  into  the  air. "^  We  )  r.ve  already  noticed 
cvitable  efi'eet  which,  a  certair.  mode  of  exhibiting 
the  sinner's  inability,  must  have,  as  being  at  war  with 
one  of  the  benevolent  provisions  of  the  Great  Creator. 
We  miglit  also  notice  how  the  want  of  a  due  respect  to 
the  operation  of  human  sympathy,  and  the  established 
modc5,  by  which  one  mind  influences  another,  'cannot  fail 
to  neutralize,  and  vitiate  much  of  ministerial  effort;  but 
it  wotild  be  dilating,  and  digressing  too  far.  We  pass  to 
•still  more  important  considerations. 

1.   1  Cor.  vlr.  8,  9. 


eHAPTER  XXXI. 


MINISTERIAL,  EFFICIENCY. 

CONTINUED. 

$^  It  is  mdispenslbly  necessary  to  success,  that  the  truth  be  delivered  *'iiT 
demonstration  of  the   Spirit"— Instanced  in  Paul's  preaching;— To  be 
* 'filled  with  the  Spirit" — What  it  means  and  whence  the  obligation  to  it — - 
Necessary  as  an  accompanying  testimony  to  the  truth  of  God's  message 
by  us  and  for  other  reasons— Cannot  be  wanting  without  guilt,  &c. — The 
necessity  of  a  ministei-^s  being  an  experimental  exercised  christian — The 
very  instincts  and  sympathies  of  our  nature  where  the  facts  of  our  reli- 
gion are  beUcved,  prevent  indifference  in  the  minister  of  Christ— Paul's 
spirit  commended— The  example  of  Christ  and  His  apostles— No  success 
to  be  expected  if  we  are  not  filled  with  the  Spirit— How  this  is  to  be  at- 
tained—Necessity  of  meditation  and  prayer— Impoi-tant  that  there  should 
be  much  knowledge  cf  the  human  heart— 6.  If  we  would  be  successful 
we  must  confidently  expect  success— Ample  warrant  to  expect  it— Ob- 
jection urged  from  the  ««divine  Sovereignty"— Answered  by  a  reference 
to  missionary  effort— A  general  view  of  the  divine  government— Also 
from  the  ample  warrant  given  us  in  the   promises  of  God  to  anticipate 
success— And  their  actual  fulfilment  when  plead  in  faitli— Apostolical 
success—The  relation  of  the  tr.'n'stry  to  the  government  of  God— Have 
an  agency  in  foru'arding  the  r/.Ilfcuial  glory— And  a  yd  more  important 
relation  to  the  glorious  scenes  cf  eternity. 

5.  It  is  indispensibly  necessary  to  ministerial  success, 
that  the  truth  be  delivered  "in  demonstration  of  the 
Spirit.''^  To  this  cause  the  apostle  referred  the  efficiency 
of  Aw  preaching.  He  preached,  so  as  to  give  a  demonstra- 
tion to  his  hearers,  that  the  Holy  Ghost  ivas  in  him,  A  de- 
monstration of  this  is  of  vastly  greater  consequence  than  c^ 

1  1  Cor.  ii.  4. 


5S4  MIXISTi:i:iAT.  CHAP.  XXXif. 


•jreat  talents  or  eriiditlo-i.      He  also  preached,  so  as  to  giv 


'e 


a  demonstration  that  he  was  assisted  by  the  Spirit  in  his 
work.  To  His  agency  he  referred  continually  as  the  vieans 
of  l;i.^  L'ucccss.  For  His  infiLience  he  j)rayed.  And  he 
took  care  his  hearers  should  knov/  that  from  that  Spirit  ho 
abiv.ally  derived  his  aid.  Ho  preached  the  truth  with 
£i:cp.  light  nnd  power,  as  to  give  a  demonstration,  tliat  it 
was  the  Spirit's  own  weapon  for  convincing  and  ccnvert- 
irt^  sinners.  Although  it  came  tlirough  his  lips,  it  was 
the  Spirit,  that  effectually  operated  by  it.  It  was  the  Spirit 
speaking  in  him. 

Such  preaching   cannot  fnil  to  be  successful.       We  daref 
appeal  to  the   experience  of  every    zealous   and   spiritual 
teacher,  whciiier  his  miniftrations  have  not  always  been 
successful  in  })roportion   as  he  has  been   imbued  with  the 
Spirit  of  Grod.^     There  has   been  an   unction,  a  pathos,  a 
fervour,  a  power  which  has  made  the  hearer  involuntarily 
exclaim,    "God  is  in  him  of  a  trr.lh,"  and  the  eiTccts  have 
been  very  perceptible.       But   while  this  will   perhaps   be 
admitted   by  most,  is  there  not  reason  to  fear,  that  none  of 
us   sufficiently  realize  our  obligations  thus  to  preach  the 
word.      Our  blessed  jMaster  led  the  apostles  to  expect  that 
they  "should  receive  7;czi'e;',  after  that  the  Ploly  Ghost  v/as 
con^e  upon  them,  and  that  they   should   be   wilncsses  for 
Him."^     And  they  did  receive  it,  and  no  sooner  did  they 
bcKin  to  speak,  and  testify  to  Christ,  than  thousands  were 
pricked  in  their  hearts  and  cried  out  "-'men  and    brethren 
what  shall  we  do."     The  ivords  of  the  apostles  had  a  much 
more  powerful  effect  on  them,  than  the  miracles  perform- 
ed before  them,  or  the  visible  tokens  of  the  Spirit's  pre- 
sence.    They  were  '^baptized  with  the  Holy  Ghost,''-  and 
the  same   promise  of  the  Spirit,  which  was  then   fulfilled 
in  them,  reaches  to  this  day,  and  authorizes   the  expecta- 
tion of  the  same  power  to  accompany  us,  and  our  minis- 
1  Acts  i.  r,  5.  2  Acts  i.  5. 


CHAP.    XJiXl.  EJ"FICI5:ncV.  58 

trations.      We  may  and  must  ^<be  filled  with  the  Spirit/ 
and  as  thus  furnished  for  our  work,  *'how  shall  one  chase 
a  thousand  and  two  put  ten  thousand  to  flight/'^ 

On  this  subject  we  feel  deeply,  and  beg  leave,  with  all 
modesty,  to  drop  one  or  two  hints,  conscious  that  we  our- 
selves have  much  to  learn,  nor  forgettrng  that  "days  should 
speak  and  maltitude  of  year^  should  teach  wisdom, "^  The 
obligation  to'  ^*be  filled  with  the  Spirit/'  cannot  be  de- 
nied. It  is  just  as  obvious,  and  peremptory,  and  as  much 
a  thing  to  be  expected  of  course  in  christian  experience, 
as  it  is  that  we  **be  not  drunk  with  wine,  wherein  is  ex- 
cess.'" Ministers  and  private  christians,  alike  are  bound, 
to  ''live  in  the  Spirit,''  and  ''walk  in  the  Spirit. ''■'  If  w6 
are  not  "filled  with  the  Spirit,"  it  is  not  because  God,  by 
any  capricious  or  arbitrary  dispensation,  is  pleased  to  deny 
us  His  influence,  so  that  we  must  ivdit  till  a  more  p'ropi'- 
tious  season  of  revival  arrives.  At  no  time  does  the  Spirit 
withdraw  from  us,  till  we  ''grievd^'  and  "year"  Him.  And 
he  is  ready,  at  any  moment,  to'  return  to  us,  when  we  do 
rtot,  by  our  impenitence  and  unbelief  prevent  Him.  "Draw 
nigh  to  God,"  says  the  apostle  Jaiiies,  "and  He  will  draw 
nigh  to  you.  Cleanse  your  hands  ye  sinners,'  and'  purify 
^our  hearts  ye  double-minded.  "*  He  ''that  dwells*  in'  tlie 
high  and  holy  place,  (dwells)  with  him  also  that  rs  of  a  ccir- 
trite  and  humble  spirit,  to  i^evive  the  spirit  of  the  humble^ 
and  to  revive  the  heart  of  the  contrite  ones."®  If  Vve  hav^ 
hot  the  Spirit  it  is  beyond  all  dispute  our  own  fault  for  "if 
(men)  being  evil,  know  how  to  give  good  gifts  to  (their) 
children,  how  much  more  shall  (our)  Heavenly  Father 
know  how  to  give  the  Holy  Spirit,  to  them  that  ask 
Him?"^ 

1  Deut.  xxxii.  30.  2  Job  xxxii.  7.  3  Eph.  v.  IS. 

4  Gal.  V.  25.  5  Jarn.iv.  8.  6  Isa.  Iviii.  15/ 


7  Luke  xi.  13. 


74= 


586  RnNISTERIAL  cHAP.  XXXR 

But  what  does  this  mean?  We  have  already  seen  that  ideas 
oi  personalinhahitation,  oi  infused  grace  and  of  any  mys- 
tic agency  of  the  Spirit,  form  no  part  of  the  scriptural  doc- 
trine of  His  influence;butthat  that  influence  is  exercised  and 
displayed  in  the  appropriate  impressions  of  truth,  upon- 
our  minds  and  hearts.  A  man's  mind  is  full  of  his  subject, 
when  it  occupies  his  thoughts,  engages  the  interest  of  hia 
heart,  and  is  the  continual  theme  of  his  conversation.  So 
we  say  a  man  is  full  of  his  project  or  full  oi  himself — he  is 
full  of  wisdom, /w// of  sorrow,/?/^/ of  wrath,  &e.,  when 
there  is  the  governing  and  absorbing  influence  of  such  mat- 
ters, and  such  aff'ections.  In  like  manner  we  diVe  filled  with 
the  Spirit,  when  mind,  heart  and  conversation,  are  under 
the  appropriate,  prevailing,  absorbing  influence  of  any  one 
©rmore  of  the  great  truths,  through  which  the  Spirit  ope- 
i-ates.  And  this  is  the  sense  in  which  the  phrase  is  used 
in  the  sacred  scriptures.  Elizabeth  on  hearing  Mary's 
salutation  ^^w^s  filed  with  the  Holy  Ghost.  "^  There  was- 
indeed  an  extraordinary,  though  not  unnatural,  bodily  sen- 
sation first  experienced,  which  induced  the  conviction 
that  she  saw  the  mother  of  her  Lord,  the  long  promised 
Messiah,  and  that  thought,  or  truth,  or  fact  took  complete 
possession  of  her  mind.  It  was  predicted  of  John  the 
Baptist,  that  he  should  be  "filled  with  the  Holy  Ghost, 
even  from  his  mother's  womb,"^  that  is,  from  the  earliest 
period  of  his  history,  he  should  be  under  the  controling 
and  absorbing  influence  of  the  Spirit.  And  such  was  the 
fact.  He  was  absorbed  in  his  work,  and  his  mind  was- 
deeply  imbued  with  truths,  which  did  not  thus  affect 
others.  Zacharias  recovering  his  speech  and  prophesying, 
— thus  giving  proof  of  the  powerful  impression  of  the  truth 
upon  his  mind, — was  said  to  have  been  "filled  with  the  Holy 
Ghost.  "^  So  also,  when  the  apostles  on  the  day  of  Pente- 
sost,  began  to  speak,  it  is  observed  by  the  historian  that 
1  Luk€  i.  41 :  -  2.  Luke  i.  15.  3  Luke  i.  67* 


CHAP.  XXXI.  EFFICIENCY.  537 

^Hhey  were  all  filled  with  the  Holy  Ghost. ^'^  Peter  be- 
fore the  Sanhedrim,^  the  apostles  when  Peter  and  John  re- 
turned,^ and  Paul  in  his  address  to  Elymaslhesourcerer,'*  are 
all  said  to  have  been  ^//efl?z^;e7^  the  Holy  Ghost,  and  when 
we  advert  to  circumstances,  we  find  that  the  boldness,  and 
absorbing  zeal  and  feeling  with  which  they  spoke  the  truth, 
are  especially  worthy  of  notice.  The  truths  of  Christianity, 
when  really  and  fully  believed,  will  make  a  deep  and  ab- 
sorbing impression,  and  when  they  do  so,  we  are  filled 
with  the  Spirit — i.  e.  our  spirits  are  appropriately  and  fully 
excited  by  the  Spirit  of  God,  through  the  instrumentality 
of  His  own  truth,  as  apprehended  and  cordially  believed 
by  us. 

Now,  that  they  should  be  thus  believed  by  every  one, 
^especially  by  the  ministers  of  Jesus  Christ,  who  will  deny? 
Is  not  the  obligation  to  thi^,  as  strong  as  the  truth  of  Him 
who  speaks  can  make  it,  and  as  solemn  as  eternity?  We 
.are  not  atliberty,  at  any  time,  to  refuse  to  believe  the  man 
who  speaks  the  truth.  Much  less  are  we,  where  God  is 
the  One  that  testifies.  Nor  can  we,  without  guilt,  remain 
unaffected  by  ivhat  He  testifies.  For  He  never  trifles 
with  us,  or  asks  our  attention  to  matters  of  little  or  no  im- 
portance. God  is  ever  serious,  and  His  communications  to 
us,  are  on  themes  of  deep  and  thrilling  interest.  To  treat 
them  with  indifierence—to  remain  unmoved  by  them,  is  and 
must  be  highly  criminal  in  us.  It  is  a  virtual  impeach- 
ment of  the  divine  solicitude  and  sincerity. 

A  deep,  operative,  heart-felt  conviction  of  the  truth,  is 
also  indispensably  necessary,  as  our  accompanying  testi- 
'inony  to  the  truth  of  what  God  testifies.  Suppose  that  a 
minister  of  Christ  should  rise  up  in  the  sacred  desk,  or 
elsewhere,  and  address  his  fellow-men  on  divine  things, 
in  a  light  and  flippant  style,  or  in  a  cold  scholastic  man- 
^ner,  or  with  studied  theatrical  display,  or  with  evident  care 

,1  Actsii.  4«        2  Actsiv.  8.        3  Acts  iv.  31.         4  Actsxiii.  9.  Sec. 


5SS  MmiSTERfAL  CHAP.  XXXI. 

for  rhetorical  ornament  and  effect;  who  would  not,  at  once 
.percelye,.iliat  hisown  heart  attached  very  little  consequence 
:to  the  message  of  the  Lord,  which  he  was  professedly  de- 
livering?    It  would  be  utterly  in  vain  to  tell  us,  that  he 
did   indeed   feel,  and    that  he  was  a  faithful,  and  learned, 
and  pious  minister  of  Christ.       We   could  not  resist  the 
evidence  of  our  senses,  and   to  deliver  the  truth,  in  a  dull 
and    heartless,  or   careless  and  indifferent  manner,  could 
scarcely  fail,  according  to  the  very  laws  of  human  feeling, 
to  prejudice  the  hearer's  mind  in  some  degree  either  against, 
the  speaker,  or  against  it.     Nothing,  as  has  already  been 
intimated,  can  make  amends  for  the  actual  want  of  feel- 
ing on  the  part  of  the  ministry  of  Christ.     Where  howe- 
ver, it  does  exist,  it  cannot  fail  to  exhibit  itself.     Can  any 
private  christian,  much    more  any  minister  of  Christ,-|j<fe^'^ 
free  from  blame,  when  destitute  oiall  feeling  appropriate  to'  •' 
the  truihs  of  religion?    It  is  the  very  evidence,  requisite 
in  the  nature  of  things,  to  demonstrate  to  others  the  reality 
of  his  faitli  professed,  and  to  bring  the  truth,  under  circum-  ^ 
stances  favorable  for  its  reception,  to  bear  upon  the  minds  * 
of  others?     This  is  the  demonstration  of  the  Spirit — the -^ 
convincing  evidence  of  its  being  truth,  which  the  minister 
of  Christ  publishes, — the  very  truth  and  message  of  God,-^i^ 
of  which  he  has  no  doubts, — through  which  the  Spirit  movfeS"' 
and  excites,  and  stirshis  own  spirit  within  him, — and  which '« 
thus,  by  the  very  laws  of  human   sympathy,  and  through^^ 
the  energy  of  the  Spirit,  present  at  the  time,  comes  with-* 
convincing   light  and  power  to  the  minds  of  the  hearers."^' 
Who  can  fail  to  see, and  to  feel,  the  immense  necessity  of  thi^*^ 
thing,  in  order  to  the  successful  administration  of  the  word? 
This    deep,    heart-felt,    moving,    spirit-stirring,    belief 
of  the  truth,  on  our  part,  as  ambassadors  of  Jesus  Christ, 
is  neccssaiy   to   prove    to    those    that  hear    us,  that   we 
do  indeed  believe  the  messages  of  God  by  us.  If  wanting, 
it  will  excite  in  others  the  suspicion,  and  indeed  generate  the 


CHAP.  XXXJ.  EFFICIENCY.  5SS 

presuinption^  that  as  ive,  who  profess  io  have  the  message 
from  God,  give  so  little  jiroof,  of  its  being  believed  by 
USyi\\Q  thing  after  all  is  not  as  we  represent  it.  It  is,  ne- 
ce^^ar^  also,  to  conciliate  and  engage  the  attention  of  our 
l?earers;  for  all  men  naturally  refuse  to  attend  to,  and  do 
actually,  turn  away  with  disgust  from,  the  man  that  does 
not,  at  the  time,  believe  what  he  is  saying.  And  it  is 
f^ecessary,  still  further,  to  give  that  sort  of  sensible  exhi- 
Ipition  of  the  reality,  of  what  we  preach,  which,  according 
to  the  laws  of  human  emotion  and  sympathy  prevailing 
among  creatues  of  sense,  is  requisite,  in  the  very  nature 
pf  things,  for  effectively,  and  successfully,  inducing  the 
minds  of  others  to  believe  it. 

In  all  this,  there  is  nothing  but  what  may  be  most  ap- 
propriately demanded  of  every  minister  of  Christ.  It  can^ 
Bot,  in  any  case,  be  wanting,  without  guilt  on  his  part, — 
without  endangering  the  souls  of  his  hearers — and  with- 
out his  being,  more  likely,  the  instrument  of  their  unbe- 
lief, than  of  their  faith.  Oh,  have  we  not  reason  to  fear, 
that  our  exhibitions  of  truth,  may  sometimes  be  made,  in 
any  other  way  than  in  ^Hhe  demonstration  of  the  Spirit?"  If 
our  hearers  remain,  from  year  to  year,  unbelieving,  and 
unconverted,  ought  we  not  to  institute  a  strict  inquiry, 
whether  we  may  not  iii  some  way  conduce  to  it?  Surely, 
if  "ihe  demonstration  of  the  Spirit,"  were  with  us,  it 
would  not,  could  not  be  thus!  And  can  that  be  long,  and 
totally,  w^anting,  without  guilt  on  our  part,  when  it  is 
most  reasonable,  and  natural,  and  of  rightful  obligation, 
that  we  should  cordially  believe,  and  be  fully  and  power- 
fully effected,  ,by  the  great  facts  of  religion,  which  we 
teach,  and  when, God,  is  ever  willing  *Ho  give  His  Holy 
Spirit  to  them  that  ask  Him?"  Ah,  will  we  not  have  reason 
to  dread  the  disclosures  of  eternity,  if  our  own  hearts  and 
souls,  are  not  fully  imbued  with  the  truth  we  preach? 
Jiow  C3n  we  look  our  Master  in  the  face,  or  how  can  we 


590  MmiSTEUIAL  CHAP.  XXXI. 

ever  think  of  meeting  with  our  hearers  at  His  bar,  if  we 
have  not  admonished,  rebuked,  instructed,  exhorted,  en- 
treated, and  expostulated;  as  those  that  fully,  and  cordi- 
ally believed  the  truth  themselves.  Our  religion  does  not 
consist  of  mere  abstractions;  nor  is  that  preaching  the 
o-ospel,  and  watching  for  souls,  which  consists  in  ex- 
hibiting mevG  doctrinal  propositions,  that  may  engage  and 
instruct  the  intellect,  instead  of  asserting  facts  which  we 
^now  and  feel,  have  a  direct  and  solemn  bearing  on  the 
character,  experience,  and  destiny  of  our  hearers.  This  can 
never  be  done,  where  our  own  hearts  have  not  believed,  and 
felt,  and  wehavethus  heen practically  taught  by  the  Spirit 
of  God.  We  must  speak  from  experience — from  our  person- 
al experimental  sense,  and  knowledge  of  the  truth,  or  our 
preaching  will  be  mere  human  science — the  theology  of 
the  srhools, — the  wisdom  of  philosophy, — the  tradition  of 
the  elders, — tlie  opinio-ns  of  the  fathers, — and  the  like  mat- 
ters, in  which  we  cannot  hear  witness,  as  those  who  know 
the  truth  as  taught  of  God.  Tlius  Paul  was  taught,  and  thus 
lie  preached,  whether  he  addressed  the  unconverted,  or  be- 
lievers. ^'Knowing  tlierefore,  the  terror  of  the  Lord,  we 
persuade  men,'^^  said  he,  as  realizing  the  awful  condition 
of  the  impenitent.  And  when  addressing  the  people  of 
God,  still  lie  ventured  not  beyond  his  own  experience,  tes- 
tifying in  ail  cases,  as  to  what  he  knew  to  be  matters  of 
fact.  *'Who  comforteth  us  in  all  our  tribulations,  that  we 
may  be  able  to  comfort  them  which  are  in  any  trouble,  by 
the  comfort  wherewith  we  ourselves  are  comforted  of 
God."^ 

And  thus  ought  the  minister  of  Christ,  ever  to  preach. 
He  professes  to  believe,  that  there  is  a  Hell  of  unuttera- 
ble and  unalterable  woe,  where  the  wicked  shall  be  forever 
made  to  endure  the  unmingled  and  unmitigated  wrath  of 

1.  2  Car.  V.  IL  2.  2  Cor.  L  4. 


CHAP.  XXXI.  EFFICIENCY.  59I 

God — that  whosoever  does  not  repent  of  his  sins,  and  be- 
lieve on  Jesus  Christ,  is,  at  the  present  moment,  a  candi- 
date  for  that  Hell;  yea,  that  even  71010,  "the  wrath  of 
God  abideth  on  him;'^^  that  life  is  extremely  uncertain  and 
precarious;  that  death  at  once,  and  forever,  determines- 
the  state  and  destiny  of  men;,  and  therefore,  that  any  and 
every  ©ne  of  his  hearers,  who  does  not  repent  and  be- 
lieve, is  at  every  moment  tremhling,  as  it  were,  on  i he- 
very  vortex  of  the  bottomless  abyss!  How,  can  a  man* 
look  into  the  face  of  his  hearers,  whom  he  knows  to  be 
impenitent,  and  at  the  same  time,  believe  these  things,  and 
mot  feel?  The  very  heart  of  adamant,  we  should  think,, 
must  be  broken  and  melted  in  such  a  case;  and  warning,, 
exhortation,  and  entreaty,  clothed  as  it  were  in  the  very 
"terror  of  the  Lord,"  be  resorted  to,  as  the  most  appro- 
priate method  of  obtaining  relief,  under  the  painful  agon- 
izing burden  of  distress.  An  immortal  soul,  is  of  value  too- 
immense,  and  the  injury  done  to  the  blessed  Saviour,  by 
unbelief,  and  impenitence,  too  shocking  and  malignant  foi- 
any  minister  of  Christ,  to  remain  a  calm,  indiiferent  and 
callous  spectator.  Paul,  could  not.  Stephen,  could  not. 
The  apostles,  could  not.  The  blessed  Jesus  Himself,  could 
not.  And  shall  we?  Shall  the  fear  of  reproach,  or  shame,- 
or  death,  or  the  fancied  danger  of  incurring  our  hearer's 
displeasure,  or  a  tame  and  courteous  compliance  with  the 
soul-destroying  maxims  of  men  of  ungodly  minds,  and 
with  the  usages  of  society  adopted  or  approved  by  the 
enemies  of  God,  be  allowed  to  enter,  and  chill  the  gene- 
rous compassions  of  the  soul?  Shall  we  fear  to  be  account- 
ed mad-men,  and  fanatics  in  consequence  of  our  letting 
such  truths  take  full  possession  of  our  minds, — of  being 
''filled  with  the  Spirit?"  Paul  waspronounced  a  mad-man, 
for  this  very  reason.     But,  as  with  a  '^realizing  sense  of 

1.  John  ill.  30o 


592  MINISTEMAh  c»AP.  XXXI. 

the  truth  he  preached,  he  was'^made  manifest  unto  God, 
and  in  (the)  consciences"^  of  his  hearers.  He  cared  not 
what  they  thought.  He  sought  not  to  commend  himself 
to  them:  but  **whether  we  be  beside  ourselves,"  said  he, 
*<it  is  to  God,  or  whether  we  be  sober,  it  is  for  your 
cause. "^ ''Would  to  God  ye  couW  bear  with  me  a  little 
in  my  folly:  and  indeed  bear  with  me."^  Let  no  man 
think  me  a  fool,  if  otherwise,  yet  as  a  fool,  receive  me."'' 
Be  it  our  endeavor  to  catch  the  spirit  of  Paul,  and  to  con-- 
sent,  to  be  accounted  fools,  and  mad-Tnen,  rather  than  con- 
tribute to  form  the  minds  of  our  hearers  to  unbelief,  and 
countenance  their  rebellion  against  the  light,  by  preach- 
ing to  them  with  calm  indifference,  a  ''dignified"  religion-, 
which  will  pass  current  with  the  rich,  and  gay,  and  lordly 
sons  of  pride,  self-righteousness,  and  soul-destroying 
pharisaism. 

If  we  are  "filled  with  the  Spirit,"  and  preach  "in  the 
demonstration  of  the  Spirit,"  we  must  expect  to  be  mock- 
ed, and  ridiculed,  and  accounted  insane,  and  worse,  by 
some.  The  whole  company  of  apostles  were  reported  to 
be  drunk,  by  the  infidel  wags,  and  pharisaic  elders^  of  Je- 
rusalem. The  Master  Himself,  was  said  to  have  a  devil.^ 
His  very  friends,  said  that  He  was  beside  Himself,''  be* 
cause  of  His  devotion  to  the  work  of  His  ministry;  and  it 
is  saying  very  little  for  our  zeal,  or  faithfulness,  if  we  es- 
cape suck  reproach.  Never,  ought  we  to  be  satisfied,  or 
think  we  are  sufficiently  engaged.  The  wondrous  facts 
of  our  religion,  should  possess  our  minds;  and  zeal,  for  the 
glory  of  our  Master,  and  love  for  the  souls  of  men,  should 
ever  lead  us  to  exhibit  the  truth,  "m  the  demonstration  of 
the  Spirit,'' 

1.  2.  Cor.v.  11.  2.  2Cor.  V.  13. 

3.  3  Cor.  xi.  1.  4.  2Cor.  xi.  16. 

5.  Acts  ii.  13.  6-  John  viii.  48. 

7.  Mark  iii.  21l 


CHAP.  XXXI.  EFFICIENCY.  593 

Without  this,  at  least,  in  some  degree,  we  need  not  anti- 
cipate success.  We  may  indeed  bring  men  to  treat  the  or- 
dinances of  religion  with  respect — we  may  inoculate  them 
with  the  Spirit  of  sectarism — render  them  feverishly  zeal- 
ous for  their  church — and  set  them  to  labor  diligently  in 
building  high  the  ram.parts  of  defence  against  error,  and 
heresy,  and  the  like — but  if  we  are  not  **filled  with  the 
Spirit,"  we  shall  not  be  very  efficient  in  the  conversion  of 
sinners,  and  in  bringing  them  when  converted  to  bold,  ac- 
tive, untiring,  ardent,  self-denying,  labor,  and  liberality  in 
the  service  of  a  crucified  Redeemer. 

Does  the  reader  ask  how  this  is  to  be  had, and  maintained? 
The  answer  we  give,  is  like  that  which  we  return  to  any, 
and  every  enquiry,  as  to  the  mode  in  which  any,  and  every 
religious  feeling  is  to  be  had  and  cherished,  viz.  by  volun- 
tarily bringing  our  minds  in  contact  with  the  objects  which 
are  adapted  to  excite  the  feeling.  If  the  sinner  asks  us 
how  he  is  to  love  the  Saviour;  hoiv  he  is  to  believe  upon 
Him,  and  we  should  venture  to  give  an  intelligent  reply 
to  such  an  absurd  question,  as  we  must  call  it,  we  would 
say — look  at  the  person  to  be  loved,  and  see  His  excel- 
lence— look  at  the  character  of  the  witness,  and  see  His 
truth — *^attend  to  His  words,  and  incline  your  ear  to  His 
sayings."^  So,  if  asked  hoiv  are  we  to  "be  filled  with  the 
Spirit,"  that  as  ministers  of  Christ,  we  may  preach  *'in 
the  demonstration  of  the  Spirit,"  we  reply,  let  us  look  at 
the  great  facts  and  objects  which  we  exhibit  to  our  hearers' 
attention, — let  us  ponder  on  what  God  says, — and  dwell 
upon  these  solemn  things  in  our  own  minds,  till  our  ov/n 
hearts  are  affected  by  them. 

To  this  end  it  is  obvious  that,  prayer  becomes  indis- 
pensably necessary.  The  closet  of  the  minister  of  Christ 
should  be,  as   it  were  the   private  gate  through  which  he 

1.  Prov,  iv.  20. 
75 


594  MINISTERIAL  cHAP.  XXXIv 

looks  Into  Heaven  and  Hell,  and  where  he  surveys  the 
wonderful  realities  to  which  he  is  to  direct  his  hearers' 
attention.  All  preparation  for  preaching  without  prayer, 
will  be  of  little  avail.  His  studies  will  become  a  mer« 
intellectual  exercise,  if  meditation  and  prayer,  are  not 
continually  employed.  We  must  live  near  to  God,  and 
be  much  given  to  prayer,  and  never  attempt  to  say  or  do, 
any  thing  for  His  glory,  and  the  good  of  souls,  without 
having  first  gone  to  our  blessed  Master,  laid  it  before 
Him,  and  consulted,  as  it  were  with  Him,  to  see,  that  it 
meets  His  approbation,  or  is  His  message.  Paul  abound- 
ed in  prayer.  The  dear  Redeemer, ''in  the  days  of  His 
flesh,  offered  up  prayer  and  supplications,  with  strong  cry- 
ing and  tears. ^'^  The  apostles  spent  much  of  their  time,  in 
this  way.  They  gave  themselves  "continually  to  prayer, 
and  to  the  ministry  of  the  word."^  Thus  they  lived  in  the 
Spirit,  walked  in  the  Spirit,  and  were  "filled  with  the 
Spirit."  We  need  not  wonder  therefore,  that  they  preach- 
ed "in  demonstration  of  the  Spirit."  They  that  do  not 
devote  much  of  their  time  to  prayer,  and,  who  know  not 
what  it  is  to  put  up  the  />r«yer  o/*/a27A,  and  to  bring 
their  sermons  right  from  the  very  throne  of  grace,  perfum- 
ed and  seasoned  with  the  unction  from  the  Holy  One, 
need  look  no  further  for  the  causes  of  their  inefficient 
ministerial  labor.  Let  us  ever  go  to  the  blessed  Saviour, 
to  learn  from  Him,  and  receive  "the  unction  that  will 
teach  us  all  things,"  and  having  delivered  our  message, 
let  us  go  to  Him,  as  did  the  apostles,  and  tell  Him  all 
that  we  have  done.  It  is  essential,  if  we  would  have  the 
Spirit  of  Christ,  that  we  be  much  with  Him,  and  lead 
lives  of  close,  and  endeared  communion  with  Him. 

It  is   also   important,  that  the  character  of  the  hearens, 
should  be  understood,  in  order  that  appropriate  truth  may 

1.  Heb.  V.  7,  2.  Acts  vi.  4. 


CHAP.    XXXI.  EFFICIENCY.  ;  -       595 

be  exhibited.  In  so  saying,  we  do  not  mean^  that  it  is  ne- 
cessary there  should  be  the  knowledge  of  private  history 
or  of  personal  character;  nor  that  in  preachiHg  we  should  de- 
signedly so  particularize  one  or  two  individuals  as  to 
turn  the  eyes  of  a  whole  congregation  on  them.  Let  this 
sort  of  preaching  be  done  in  private.     But  we  mean,  that 

there  should  be  much  knowledge  of  the  human  heart 

of  the  manner  in  which  different  passions  and  affections 
operate,  and  influence  conduct, — of  the  different  springs 
of  human  feeling, — of  the  character  of  objects  adapted  to 
excite  particular  emotions, — of  the  ordinary  laws  of  hu- 
man thought  and  feeling, — of  the  appropriate  modes  in 
which  the  various  passions  display  themselves, — of  the 
diversified  exercises  and  reasonings  of  unrenewed  men, 
by  which  they  apologize  for,  or  justify  to  themselves 
their  impenitence  and  rebellion, — of  the  motives  which 
are  suitable  to  one  and  another  class, — of  the  temptations 
of  Satan,  and  the  many  soul-destroying  devices  of  men  of 
unbelieving  minds, — of  the  reproaches  and  objections  of 
an  ungodly  world  against  the  cause  and  people  of  God, — - 
and  of  the  perplexities,  and  perils,  and  snares,  and  intri- 
cate experiences  of  the  christian,  and  the  like.  Thus, 
will  he  be  able  to  commend  himself  to  the  consciences  of 
the  hearers.  He  will  speak  matters  of  fact  which  will  find 
witnesses  in  the  hearts  of  his  hearers.  Truth  presented 
in  this  way,  will  not  go  over  the  heads  of  the  hearers. 
Nor  will  they  hear  as  though  they  were  attending  to  some 
scientific  lecture  or  doctrinal  discussion. 

It  is  of  the  utmost  consequence,  that  there  be  this  know- 
ledge, or  otherwise,  there  will  be  little  skill  or  discernment 
in  the  selection  of  subjects,  intheuse  of  the  Bible,  and  in  the 
exhibition  of  truth  at  different  times,  to  different  people,  and 
under  the  influence  either  of  different  passions,  and  prejudi- 
ces, or  of  different  usages  and  modes  of  preaching  sanctioned 
nnd  modified  by  different  states  of  society.  In  order  to  this 


596  MINISTERIAL  cHAP,  XXXT. 

knowledge,  there  must  be,  the  careful  study  of  our  own 
hearts, — continual  self-inspection,— the  sifting  of  motive 
and  conduct,  of  feeling  and  purpose, — the  frequent  and  pray- 
erful perusal,  more  especially  of  the  devotional  and  experi- 
mental parts,  of  scripture, — a  disposition  to  trace  the  in- 
fluence of  truth  on  different  minds, — readiness  to  en- 
ter into  spiritual  conversation,— a  facility  at  eliciting,  and 
a  tact  in  discerning  the  experience  or  feelings  of  others,-— 
an  easy  adaptation  of  ourselves  to  all  classes  of  society, 
and  to  every  condition  of  life, — a  diligent  improvement  of 
the  scenes  and  exercises  which  the  inquiry  meeting  un- 
fold,— and  otherthings  of  like  character.  This  knowledge,  is 
not  to  be  obtained  from  books,  or  theological  lectures;  but 
only  as  we  may  be  enabled,  by  means  of  the  great  prin- 
ciples in  the  word  of  God,  and  the  facilities  afforded  for  it 
by  the  teachingsof  the  Spirit,  to  dissect  our  ownhearts,  and 
those  to  which  we  can  have  access.  It  is  in  the  possession 
of  suchknowledge,-^in  appeals  made  to  yea/ life, — and  by 
the  exhibition  of  facts  drawn  from  actual  experience,  that 
the  minister  of  Christ,  when  imbued  with  his  subject,  an4 
speaking  "in  demonstration  of  the  Spirit,''  finds  the  word 
of  God,  to  be,  the  sword  of  the  Spirit — ^'sharper  than 
any  two-edged  sword,  piercing  even  to  the  dividing  asun- 
der of  soul  and  spirit,  and  of  the  joints  and  marrow,  and 
a  discerner  of  the  thoughts  and  intents  of  the  heart.''^ 
It  is  thus  he  acts  effectively  in  his  high  character,  as  a 
witness  for  God  and  for  Christ,  and  the  more  we  evince 
the  spirit,  and  display  the  appearance,  and  actually  per- 
form the  part,  of  one  who  simply  declares  the  truth  as  a 
witness  for  God,  the  greater  will  be  our  success. 

The  reader  will  excuse  us,  if  we  add  but  one  more  re- 
mark, which  is, 

6.  That  if  we  woujd  be  successful  in  the  work  of  the 

1.  Heb-  iv.  1?. 


CHAP.  XXXI.  EFFICIENCY.  59^ 

ministry,  we  must  confidently  expect  success.  Every 
one  knows  the  influence,  which  the  confidence,  or  even 
hope,  of  success  has  upon  the  effects  requisite  to  accom- 
plish a  contemplated  design,  or  enterprise.  So  pov/erful, 
and  so  obviously  necessary  is  it,  that  when  we  see  a  man 
despond,  and  droop,  and  expect  disappointment,  there  we 
soon  expect  to  witness  that  sort  of  languor,  andlistlessness, 
and  desultoriness  of  effort,  which  are  ominous  of  failure. 
On  the  other  hand,  the  certainty  of  success  gives  an  en- 
ergy to  effort,  which  makes  it  powerfully  tell,  and  oft- 
times  speedily  result  in  success.  Now  there  is  an  am- 
ple warrant  for  us,  if  we  do  rightly  engage  in  the  Lord's 
service,  to  anticipate  success.  Such  an  hope  is  not  a  va- 
gary. For  why  hath  our  blessed  Master,  instituted  the 
ministry  of  reconciliation?  Assuredly  it  was  not  to  demon- 
strate theinefliciency  of  His  own  ordinance!  Nor  to  hard- 
en the  hearts  of  men,  and  prepare  them  for  a  dismal  liell! 
What  He  said  to  Paul,  is  sufiiciently  evincive  of  His 
design  in  commissioning  the  heralds  of  the  cross;  and  that 
being  His  declared  design,  have  we  not  more  reason  to 
suspect,  that  the  want  of  success  is  attributable,  rather  to 
the  improper  and  unfaithful  mode  of  executing  our  com- 
mission, than  to  any  counteracting  design  on  His  part, 
**Rise"  said  He,  ^'and  stand  upon  thy  feet:  for  I  have 
appeared  unto  thee  for  this  purpose,  to  make  thee  a  min- 
ister and  a  witness,  both  of  these  things  which  thou  hast 
seen,  and  of  those  things,  in  the  which  I  will  appear  unto 
thee,  delivering  thee  from  the  people,  and  from  the  gen- 
tiles, unto  ivhom  now  I  send  thee;  to  open  their  eyes, 
and  to  turn  them  from  darkness  to  light,  and  from  the 
power  of  Satan  unto  God,  that  they  may  receive  forgive- 
ness of  sins,  and  inheritance  among  them  which  are  sanc- 
tified by  faith  that  is  in  me.'^^ 

L  Actsxxvi.  18—18. 


598  MINISTEIUAL  cHAP.  XXXI. 

We  are  aware  that  here  an  objection  favorable  to  human 
indolence  is  commonly  urged.  The  want  of  success  in 
tlie  ministry,  is  by  many  attributed  to  the  Sovereign  will 
<>/Go^;  and  that  too  where  comparatively  but  little  efifort  has 
been  made.  Tliev  have  been  sowing  the  seed,  and  preach- 
inc'  the  word  at  some  staled  times — and  in  some  formal 
way  striving  to  e?2  light  en  their  hearers,  by  didactic  and 
polemic  discussions,  &c., — but  God  has  not  chosen,  to  exert 
His  power,  to  give  //zezV  labor  effect!  How  pleasing  such 
an  idea  is  to  the  inefficient  minister,  and  how  capable  of 
being  made  subservient  to  indolence  and  unfaithfulness, 
in  the  discharge  of  duty,  are  very  obvious.  It  is  therefore 
a  judgment,  which  we  ought  to  be  very  careful  how  we 
form.  For  we  incur  responsibilities  on  the  subject,  as 
Kiinisters  of  Christ,  which  may  make  us  prejudiced  judg- 
es. The  natural  love  of  self,  and  of  ease,  create  great 
danger  here;  and  it  certainly  would  be  wise,  and  safest, 
for  us,  never  to  imagine,  that  the  want  of  success  is  attrib- 
lUable  to  some  particular,  secret,  and  inexplicable  exercise 
ef  ^'Sovereignty"  on  the  part  of  God, — at  least,  until  we 
pre  very  sure,  that  tve  are  not  to  blame,  and  that  with  the 
utmost  zeal,  diligence,  prayerfulness,  self-denial,  and  la- 
boriousness,  tve  have  done  our  duty.  We  have  already 
had  occasion  to  advert  to  the  mistaken  views  of  * 'Divine 
Sovereignty,-^  which  sometimes  obtain,  and  prove  the 
bane  of  sinner's  effort.  Let  us  beware,  that  the  same  in 
t:s  do  not  neutralize  our  ministerial  labor. 

The  utter  inattention,  of  a  large  portion  of  the  chris- 
tian world,  to  the  subject  of  missions,  until  within  a  late 
period,  we  think  may  be  cited,  as  strong  proof  of  the  delete- 
rious influence  of  such  views.  The  idea  of  Regeneration 
being  the  result  of  physical  power,  on  the  part  of  God, — 
or  that  some  creative  process,  superadded  to  the  influ- 
ence of  truth,  upon  the  mind,  is  necessary  for  ministerial 
success, — cannot  fail  to  destroy,  in  some  measure,  a  sense 


0HAP.    XXXI.  EFFICIENCY.  599 

of  accountability,  and  secure  a  censurable  Inattention  to  the 
mode  adopted  in  the  exhibition  of  truth.  Such  language  as  the 
following,  we  deem  highly  symptomatic  of  the  tendency  of 
this  philosophy  to  prejudice  effort,  and  to  impair  a  sense  of 
ministerial  responsibilitij.  "Wherefore,  although  wo 
are  to  take  care,  and  pray  much  about  the  continuance  of 
the  dispensation  of  the  gospel  in  any  place,  and  its  propa- 
gation in  others;  yet  need  we  not  be  over-solicitous  about 
it?  This  work  and  care,  the  Holy  Ghost  hath  taken  on 
Himself,  and  will  carry  it  on  according  to  the  counsel  of 
God,  and  His  purposes  concerning  the  kingdom  of  ,Tesu3 
Christ  in  this  world;  and  thus  far,  the  gospel  is  onl}^  a 
causa  sine  qua  non,  of  the  regeneration  of  men,  and  the 
granting  of  it,  depends  50/e/y  on  the  will  of  the  Spirit  of 
God."^  A  very  comfortable  doctrine  indeed,  for  covetous 
churlish,  indolent  professors,  and  a  wordl3''-minded  minis- 
try! The  Saviour  hath  gy^anied  the  gospel  to  every  crea- 
ture, and  it  is  the  sin  and  guilt  of  the  ministry  and  the 
church,  that  it  is  not  preached  to  every  creature.  Our 
commission  is  plain  enough  on  this  point,  and  it  is  a  mere 
modified  fatalism,  which  leads  any  of  us  to  be  at  rest,  in 
missionary  and  ministerial  exertion,  as  though  it  were 
not  the  will  of  God,  that  His  word  should  run,  have  free 
course,  and  be  glorified. 

The  Sovereignty  of  God  is  not  a  capricious  or  mere  ar- 
hitray  will.  His  Sovereignty,  when  rightly  understood 
and  viewed,  leads  directly  to  the  contrary  state  of  feeling, 
and  to  the  most  quickened  and  increased  exertion^  and  to 
the  most  animating  hopes  of  success.  His  will  on  the 
subject,  has  been  declared.  We  read  it  in  the  very  term.s 
of  our  commission.  To  imagine  that  He  has  private 
purposes  conflicting  with  our  written  instructions,  and  to 
be  influenced  by  such  imaginations,  in  our  labor,,  is  vir- 

1.  Owen  on  the  Spirit,  v.  i.  p.  350. 


600  MINISTERIAL  criAP.   XXXI, 

tu^Ily  to  assail  tiie  very  character  of  God,  and  to  place  us 
ill  a  very  uninviting,  and  uncomfortable  attitude  before 
His  enemies,  when  we  undertake  to  preach  His  gospel. 
It  is  not  forgotten,  we  presume,  how  the  missionary  zeal 
and  labors,  of  many  of  the  ministerial  brethren  in  Eng- 
land, were  met  with  objections  drawn  from  the  Sovereign- 
ty of  God.  Nor  are  we  free  from  them  in  this  country. 
How  little  of  bold,  daring,  c^Mo/Zc  missionary  enterprize, 
is  there  among  the  churches,  whose  ministry  and  members 
are  ever  harping  about  the  Sovereignty  of  God!  They  can 
build  up  the  walls  of  defence,  to  keep  out  alleged  heresy, 
and  contract  the  sphere  of  evangelical  labor,  and  never  in 
such  labor,  anticipate  any  difficulty  from  the  Sovereignty 
of  God.  But,  to  break  through  the  trammels  of  sect,  and 
aim  at  the  conversion  of  the  world,  are  dreaded  and  de- 
nounced, as  departures  from  the  faith,  and  disastrous  in 
tendency,  although  there  are  abundantly  more  explicit 
declarations  of  the  Divine  will,  in  reference  to  the  latter, 
than  the  former,  both  in  the  word  and  providence  of  God. 
The  views  of  Divine  Sovereignty,  entertained  by  many, 
amount  to  religious  fatalism.  They  see  an  existing  evil. 
Sin  reigns,  and  is  ruining  millions.  Many'of  the  hearers 
of  the  gospel  are  going  down  to  the  pit  of  perdition,  and,  in 
each  thirty  years,  eight  hundred  millions  of  the  human  fa- 
mily, pass  to  the  bar  of  God, — of  whom,  by  far  the  greatest 
portion  have  lived,  and  died,  in  utter  ignorance  of  <Hhe 
only  name  under  heaven,  given  among  men,  whereby  we 
must  be  saved. "^  That  God  calls  us  to  an  active,  and  im- 
portant resistance  against  the  ravages  of  sin,  and  has  pro- 
vided powerful  means  for  offensive  hostility,  and  promised 
His  co-operation,  and  our  success,  in  the  proper  use  of  them, 
cannot bedenied; — nor,  thatadisposition heartily,  and  zeal- 
ously, to  do  so,  constitutes  a  feature  of  every  true  christian. 

1.  Actsiv.  12. 


€KAP.  XXXI.  EFnCIENCY.  601 

Why  then,  should  there  he  parsimony,  mdolencfe,  despon- 
dency, and  lameness  in  the  use  of  them?  Assuredly,  it  is  no 
honor  done  to  God,  or  to  His  cause,  to  allege  His  *'Sove- 
reignty,*'  in  permitting  this  state  of  things,  and  to  claim 
exemption  from  obligation  to  personal  and  practical  effort 
against  it. ^  With  equal  propriety,  might  he  abstain  from 
all  resistance  against  the  influence  of  sin,  in  his  own  mind, 
and  practically  deny  his  obligations  incessantly,  and  zeal- 
ously, to  advance  in  holiness.  This  is  the  verj'-  spirit  of 
antinomianism,  which  is  one  perpetual  libel  against  the  God 
of  all  grace  and  holiness.  And  no  man  can  claim  ex- 
emption from  obligation  to  contend  against  sin,  and  refuse 
to  act,  and  apologize  for  indolent  ancl^inefficient  efforts  of 
resistance  against  it,  on  the  ground,  that  God  in  Kis  Sove- 
reignty/orZ>^W5  it,  without  taklns^  part  with  it  against 
God,  It  is  in  plain  terms,  saying,  God  permits  it,  and  there- 
fore I  will, — thus  making  his  assumed  secret  will  in  the 
case,  the  rule  of  duty  and  obligation,  in  direct  oppositioii 
to  His  plain  and  imperative  command!     The  truth  is, — 

1.  We  cannot  forego  the  pleasure  of  directing  the  reader's  attention  to 
an  admirable  discourse,  delivered  before  the  Baptist  Missionary  Society, 
in  Bristol,  England,  by  that  very  eloquent,  and  distinguished  man,  Mr, 
John  Forster.  On  the  subject  of  christian  obligation  to  activity  viewed 
in  connexion  with  the  divine  permission  of  sin,  he  asks,  "What  indeed  is 
its  permission  but  simply  its  existence?  In  virtue  of  which  it  can  give 
you  no  exemption  from  the  duty  of  attacking  it,  wh"ch  would  not  be  equally 
an  exemption  from  all  duty  whatever,  in  the  form  of  oppos'.tion  and  con- 
flict, which  would  not  confer  an  universal  inviolability  on  evil,  and  end  prac- 
tically In  the  maxim,  that  the  more  evil  there  Is  on  earth,  the  less  there  is 
for  the  servants  of  God  to  do.  Under  which  condition  of  things  how  im- 
pertinent, how  worse  than  usel^s,  how  thriftless  of  happiness,  were  that 
pious  animation  of  feeling,  which  you  are  admitting  to  be  an  internal  duty, 
that  holy  indignation  of  the  soul  against  what  Is  working  infinite  mischief 
and  misery  to  a  large  portion  of  mankind.  Vain  passion  of  christian  zeal ! 
Illusory,  and  almost  penal  f.re  from  Heaven!  Animating  the  heart  but  to 
consume  It,  If  there  should  be  no  practical  mode  and  machinery  of  convey- 
ing outward  its  energy,  to  strike  against  the  hated  object.  To  have  the 
niind    filled   as  by    main  force,   with    the    revolting    imr'ges  of   pagan 

76 


60S  mNISTERIAL  cHAP.  XXXI- 

this  plea  of  "Divine  Sovereignty,"  Is  the  lying  whisper  of 
the  great  enemy  of  souls,  to  beguile  us  from  a  sense  of 
duty,  and  vitiate  and  destroy  those  feelings  of  fervent 
zeal,  which  would  lead  to  the  energetic  use  of  means,  and 
which  cannot  exist,  where  there  is  not  the  prospect  of  suc- 
cess. Indeed,  when  stripped  of  its  disguise,  it  Is  but  a 
slander  ao-ainst  God,  which,  being  propagated  in  the  spirit 
of  apparent  piety,  and  reverence  for  God,  renders  it  the 
more  odious  and  dangerous.  As  it  operates  on  the  mind 
of  the  minister  of  Christ,  frustrates,  retards,  and  gives 
monotony  to  effort,  it  betrays  the  secret  influence  of  some 
such  thoughts  as  these,  alike  injurious  to  the  honor  of 
God,  and  to  his  own  comfort  and  success,  and  is  in  effect 
saying  to  Him, 

*^I  behold  two  views  of  thy  government:  there  is  thy 
permission  of  an  awful  array  and  amount  of  evils,  and 
there  is  a  system  of  thy  dispensations  framed  to  w^ork  In 
most  direct  and  absolute  opposition  to  them.  The  im- 
possibility of  apprehendiiagthe  unity  of  principle  of  these 

abominations:  (the  remark  appears  equally  to  the  minister  and  servant  of 
Christ,  who  groans  under  a  sense  of  the  abominations  committed  under  the 
gospel,)  and  to  know  that  this  infernal  usurpation  triumphs  in  the  slavery: 
of  millions  of  our  common  family,  and  yet,  the  while,  to  subr^It  to  be  un- 
furnished "vtith  expedients  of  devout  revenge,  to  have  no  arrows,  no  pow- 
er of  throwing  reflected  convergent  sun-beams,  no  missiles  charged  with 
the  elements  most  noxious  to  a  malignant  nature,  would  be  felt  as  a  hard 
imposition  by  a  man  of  zeal,  who  would  dread  to  have  his  soul,  in  refer- 
ence to  the  service  of  God,  in  the  condition  ofa  hero  in  chains:  what  shall  we 
think  then,  of  a  servant  of  God  desiring  as  an  exemption  and  a  privilege^ 
to  be  allowed  thus  to  expend  away  the  vital  force  of  his  spirit,  without  ac- 
tion? We  cannot  believe  that  he  has  any  o^  that  zealous  emotion,  which 
he  pretends  No,  my  good  friends,  you  must  not  profess  to  feel,  and  ful- 
fil a  duty  of  enmity  in  spirit  against  the  permitted  evil,  and  at  the  same 
time  acknowledge  no  duty  of  offensive  exertion.  The  true  animosity 
would  be  so  intent  on  some  means  of  action,  that  it  is  quite  certain  the  stats 
of  feehng,  which  persuades  to  decline  such  means,  is  far  too  pacific  to- 
^A-;ird  What  is  in'eulling  God,  and  destroying  man."— p.  51,  52. 


CBAP.    XXXI.  EFFICIENCY  603 

opposed  parts  of  thy  government,  throws  a  dark  mystery 
on  the  one  of  them.  But  with  me  unlike  my  fellow  mor- 
tals, the  mystery  rest-s  on  the  latter  view,  on  the  economy 
constituted  for  resistance  to  the  evil;  whereas  the  reason 
for  its  permission  is  so  plain  to  me,  that  I  can,  in  dissent 
from  all  thy  faithful  servants,  since  the  world  be^-an, 
adopt  it  as  my  rule  of  conduct.  In  pursuance  of  this  adop- 
tion^ I  dare  to  believe,  Thou  art  in  truth,  not  so  much  the 
enemy  of  this  same  evil  as  is  pretended,  even  in  thy 
own  revelation;  and  that  I  shall  upon  a  certain  secret  un- 
derstanding, please  thee  fully  as  well  by  declining  to  join 
in,  (and  zealously,  and  successfully  prosecute,)  an  attack 
upon  it,  as  by  devoting  to  the  utmost  my  active  forces  to 
co-operate  against  it,  in  a  war,  which,  I  do  at  the  same  time, 
perceive  clearly,  that  Thou  thyself  for  what  reason  of 
state  I  cannot  conjecture,  hast  raised  and  maintained  with 
a  palpable  and  continual  interference."^ 

Who  does  not  see  the  fallacy,  and  may  we  not  say,  the 
impiety  of  such  sentiments?  Do  they  become  less  false 
and  criminal,  when  they  are  embodied  in  practical  max- 
ims, and^ex^ert  an  influence  on  conduct?  We  can  see 
very  little  essential  difference  between  thus  acting,  thus 
thinking,  and  thus  speaking .  The  ^'DivineSovereignty,'^, 
affords  no  refuge  for  guilt  and  indolence.  Blessed  be  God  the 
copious  effusions  of  His  Spirit,  secured  by  fervent  and  be- 
lieving prayer,  accompanied  with  the  faithful  and  diligent 
administration  of  the  word,  expose  the  falsity  of  all  such  at- 
tempts to  satisfy  conscience.  Before  we  can  believe,  that  the 
"Divine  Sovereignty,"  stands  in  the  way  of .  ministerial 
success,  we  must  have  some  well  authenticated  instances^ 
in  which  there  have  been  the  laborious  and  persevering 
preaching  of  the  word,  in  all  plainness  and  faithfulness, — 
tlso  humble,  ardent  and  believing  prayer  for  the  effusions 

1.  Forster'a  Sermon,  p.  54, 


60-1  MINISTERIAL  CHAP.   XXX?. 

of  the  Spirit  of  God — and  the  prompt,  decisive,  and  en- 
ergectic  use  o£ allihose means  which  are  ordinarily  bless- 
ed for  the  conversion  of  sinners.  We  are  not  to  be  re-- 
ferred  for  instances  of  ministerial  effort,  beino;  counteracted 
by  ^'Divine  Sovereignty,"  and  of  success  being  Mt^5with~ 
held  from  those  ministers,  whose  health,  &c.  permit  greater 
effort,  but  who  have  neither  conversed  with  their  hearers, 
on  the  subject  of  their  personal  religion,  nor  inquired  into 
the  state  of  their  souls, — who  are  not  careful  to  organize, 
and  maintain  meetings  for  prayer  among  their  people, — 
who  neglect  to  urge,  and  educe,  professing  christians  to 
zealous  and  active  co-operation  with  them  in  their  labors; 
who  fear  to  irritate,  or  offend  the  pride  and  prejudices  of 
their  hearers,  by  the  faithful  exhibition  of  the  truth, — > 
who  do  not  themselves  wrestle  and  agonize  in  prayer,  till 
Christ  be  formed  in  sinners'  hearts  the  hope  of  glory, — 
and  are  not  instant  in  season,  and  out  of  season,  continually, 
abounding  in  the  work  of  the  Lord.  Until  all  these  things 
have  been  done,  the  blame  must  lie  at  the  door  of  minis- 
ters, and  not  of  the  "Divine  Sovereignty."  When  examples 
of  effort  thus  made,  and  maintained,  proving  utterly  ineffi- 
cient, can  be  adduced,  then,  but  not  till  then,  shall  we 
think  there  is  room  for  the  objection. 

That  prayerful  believing,  faithful  and  diligent  effort 
should  in  any  case  prove  altogether  unsuccessful  and  inef- 
ficient, is  what  we  have  no  right  to  expect.  Indeed  to 
suspect  it  is  to  mistrust  God,  or  to  misapply  the  great 
promises  which  He  has  given  for  the  encouragement  of  our 
faith.  He  lias  said,  that  in  the  seed  of  Abraham,  ''shall 
all  kindreds  of  the  earth  be  blessed,"^  and  promised,  in  re- 
ference to  these  very  days  in  which  we  live,  *'I  will  pour 
out  my  Spirit  upon  alljleshy^^^  Here  is  ample  warrant  for 
us,  to  go  to  our  fellow  men,  wherever  they  may  be  found 

1.  Acts  Ui.  25.  2.  Acts  ii.  17, 


CHAP.  XXXI.  EFFICIENCY.  605 

upon  the  face  of  the  whole  earth,  and.  as  we  preach  to 
them  the  unsearchable  riches  of  Christ,  pray  for  "'arid  ex-^ 
pect  the  effusion  of  His  Holy  Spirit.  If  we  pray  infaith,^ 
we  shall  not  be  disappointed,  for  still  the  rule  of  God's  '\ 
gracious  providence,  is  ^^according  to  your  faith,  be  it  un- 
to you.'^^ 

If  we  do  not  pray  m  faith,  we  may  leaa'n  the  secret  of 
our  want  of  success.  Do  we  fear  to  believe,  h'qd'  think 
that  the  anticipation  of  success,  is  presumption?  dtjnayi 
be  so,  and  certainly  is,  if  founded  on  o^ur  ^wn  efforts,^  but-, 
cannot  be,  if  inspired  by  the  belief  of  the. promises  of  a' 
faithful  God,  and  a  reliance  on  His  Spirit.  We,  as^ 
ministers  of  Christ,  have  as  large  and  ample  proinises,  on' 
which  to  confide  in  God,  for  His  efficacious  energy  to  at-' 
tend  our  ministrations,  as  the  individual  sinner  has  to  ven- 
ture on  the  grace  of  the  Redeemer.  The  sinner's  ground  of 
hope  is  in  Christ,  and  he  ventures  to  trust  in  Him  for  His 
salvation,  because  he  is  God's  ordinance  for  salvation^ 
to  a  guilty  world,  and  is  offered  freely  an  full}^  to- 
Him  as  one  of  that  world.  So  should  the  minister 
of  Christ  derive  hope  as  to  his  labors.  God  ''hath  givers 
Him  (Christ,)  for  a  light  to  the  gentiles,  that  He  may  be  His 
salvation  unto  the  ends  of  the  eartli."^  In  pursiiarice  of  this 
design  on  the  part  of  God,  and  in  discharge  of  His  high 
and  gracious  trust.  He  co.mmands,  *'Look  unto  me  and  be 
ye  saved  all  the  ends  of  the  earth. "^  And  on  the  basis  of 
His  own  infinite  fulness  and  sufiiciency,  and  the  univer- 
sal applicability  of  His  salvation,  He  commissions  His- 
ministers,  to  ''go  into  all  the  world,  and  preach  His  gos- 
pel to  every  creature."'*  Nor  is  it  a  vain  and  empty  com- 
mission, for  He  pledges  His  own  presence,  at  any  and; 
every  moment,  to  the  end  of  time,  wherever,  and  when- 
ever they  undertake  to  publish  His  grace.  "Lo  I  am 
with    you    always  J  even   unto  the  end  of  the   world. ''^ 

1.  Mat.  ix.  29.  2.  Isai.  xlix.  6. 

3.  Isai.  xlv.  22.  4.   Markxvl,  15.  5.   Mat.  xxviii.  20. 


COS  MINISTERIAL  ,  CHAP.  XXXI. 

He  has  pledged  Himself  to  His  ministering  servants,  to 
^'seiid  the  Coinforter,^^  who  *^vill  reprove  the  world  of 
sin,  of  righteousness,  and  of  judgment."^ 

He  actually  fuIFxls  His  promises,  and  sends  His  Spirit, 
v.There  there  is  faith,  to  plead  them  and  expect  their  fulfil- 
ment, combined  with  the  diligent  and  faithful  exhibition 
of  His  truth.  All  over  the  earth,  where  * 'Christ  and  Him 
crucilied,"  is  thus  preached,  it  becomes  ''the  power  of 
God,  to  salvation. '^^  We  therefore,  disgrace  our  commis- 
sion, slander  our  Master,  injure  His  cause,  and  encourage 
His  enemies,  if  Vv^e  do  not  expect  success,  when,  in  His 
r.ame  we  undertake  to  attack  the  strong  holds  of  sin  and 
Satan.  And  we  need  not  be  surprised,  if,  with  pusillani- 
mous spirit,  we  publish  His  salvation,  we  shall  be  put  t© 
.sliume  before  liis  enemies.  Let  us  contemplate  the  exam- 
ples of  His  apostles,  and  catch  their  spirit.  The  Master 
iVas  said,  that  "the  least  in  the  kingdom  of  heaven,"  shall 
be  greater  than  the  prophets,^  and  that  greater  things 
•should  be  done  by  them,  than  were  done  by  Himself."^ 

-How  fearlessly,  zealously,  and  successfully,  the  apos- 
^tles  preached,  and  how  speedily,  when  the  little  church 
v/as  brought  into  proper  action,  the  gospel  was  proclaimed 
in  all  the  earth,  are  not  to  be  disputed.  Peter  looked  in 
the  face  of  an  audience  of  thousands,  suddenly  convened  in 
tlie  court  of  the  temple,  and  charging  on  them  their  sin, 
•find  unfiirlinp:;  the  banner  of  the  Cross,  announced  "Unto 
you  first,  God  having  raised  his  Son  Jesus,  sent  Him  to 
-bless  you,  in  turning  every  one  of  you  from  his  iniqui- 
?iies»"^  If  Bucii  was  the  Master's  design,  it  were  cowardly 
in  His  follov/ers,  and  an  impreachment  of  His  sincerity, 
'to  anticipate  the  want  of  success.     The  mission  of  Christ 

1.  Johnxvi.  8.  3.  Rom.  i.  16.  3.  Mat.xi.  11. 

4.  John  xiv.  12.  5.  Acts  iii.  26. 


CflAP,  XXXr.  EFFICIENCY.  607 

ofter  His  resurrection,  was  through  His  apostles,  not  In 
person,  to  the  Jewish  people;  and  as  Peter  preached,  he 
doubtless  felt,  that  at  that  very  moment  in  himself,  God 
was  accomplishing  His  design  of  mercy,  and  sending 
His  risen  Son,  to  bless  his  hearers,  and  turn  every  one  of 
them  from  his  iniquities.  Thus  ought  we  to  preach;  and 
thus  preaching,  the  demonstration  of  the  Spirit,  will  as- 
sume commanding  power  over  the  minds  and  consciences 
of  our  hearers. 

But  ah!  how  far  short  do  many  of  us  come,  and  how 
sadly  do  Ave  fail,  in  the  spirit,  and  success,  which  should 
attend  our  labors!  Hov/  much  yet  is  to  be  done!  How 
large  a  portion  of  the  earth  remains  to  be  possessed,  by  the 
servants  of  the  King  of  kings!  The  ministers  of  Christ 
have  a  most  intimate  and  awfully  responsible  relation  to 
the  interests  of  the  Divine  government.  According  as 
they  execute  their  commissions,  the  cause  of  God  pros- 
pers, or  languishes, — the  energies  of  the  church  lie  dor- 
mant, or  are  put  in  active  requisition, — and  the  enemies 
of  godliness  triumph,  or  submit  themselves  to  His  sway. 
Even  if  false  prophets,  said  God  "had  stood  in  His  coun- 
sel, and  had  caused  His  people  to  hear  His  words,  thea 
they  should  have  turned  them  from  their  evil  way,  and 
from  the  evil  of  their  doings."^  How  much  more  must 
such  a  result  be  expected,  by  those  His  true  and  faithful 
servants,  that  bear  to  Him  a  loving  heart!  If  they  *»take 
heed  unto  (themselves,)  and  (their)  doctrine,  and  contin- 
ue in  them,"  they  shall  be  successful,  for  saith  the  Spirit  of 
God,  in  doing  so,  thou  shall  save  both  thyself,  and  them 
that  hear  thee."^ 

Who  does  not  therefore,  see  what  an  important  bearing, 
the  ministerial  trust  has  upon  the  Divine  government? 
We  incur  tremendous  responsibilities!    If  a  wicked  world 

1.  Jcr.  xxlii.  22.  2.  Tim.  iv.  16. 


^0^  MINISTERIAL  CHAP.  XXXI. 

IS  up  in  arms  against  our  God,  no  time  should  be  lost,  and 
no  energies  lie  dormant,  but  all  should  be  put  in  eSect- 
ive  requisition — in  powerful  action.  If  the  church  sleeps, 
and  her  individual  members  have  not,  and  act  not  under, 
a  sense  of  their  pergonal  responsibilities  as  the  subjects  of 
Christ's  kingdom,  i.  e.  their  direct  and  pressing  obliga- 
tions to  Himself  to  be  in  action, — His  cause  will  suffer, 
and  souls  './ill  perish. 

There  is  a  great  day  of  millenial  glory  coming  on  the 
world,  and  it  is  not  very  distant.  The  light  that  is  to  fall 
from  Heaven,  will  fall  upon  the  church,  and  must  be  reflect- 
ed, from  her  ministry  and  members,  upon  the  darkness  of 
this  world.  That  light  is  the  truth,  embodied  in  living 
glowing  examples  of  its  efficacious  influence — of  its  trans- 
forming, renovating,  purifying  power.  Every  conversion, 
every  wakened  and  zealous  professor  called  into  the  field 
of  christian  uction,  is  an  advance  towards  the  consumma- 
tion of  this  glory.  Every  inefficient  minister,  and  luke- 
warm indolent  professor,  retards  the  arrival  of  that  day. 
There  are  resources  in  the  church,  sufficiently  ample,  for 
the  conversion  of  the  world  within  half  a  century.  To 
hesitate  and  delay,  in  bringing  them  forth, — what  shall 
we  call  it?  Is  it  any  thing  short  of  high  treason,  against 
the  King  in  Zion?  The  command,  and  providence,  and 
Spirit  of  God,  are  all  at  present  calling  for  increased  activ- 
ity, prayerfulness,  and  self-denial.  Every  conversion, 
every  revival,  every  phalanx  added  to  the  forces  of  Israel, 
and  every  addition  to  the  ministers  of  Jesus,  gives  the 
prospect,  of  new  triumphs,  and  of  still  greater  conquests. 
The  voice  of  mercy,  the  trump  of  coming  victory,  even 
now  resounds  in  the  Jheavens,  and  as  its  blasts  reach  the 
earth,  the  spirit-stirring  call  echoes,  and  re-echoes,  from 
mountain  to  mountain,  and  island,  to  island,  and  continent 
to  continent,  * 'prepare  ye   the  way   of  the   Lord,  make 


CHAP.  XXXI.  EFFICIENCY.  609 

straight  in  the  desert  an  high  way  for  our  God  .'^^  Who  will 
who  can  be  disobedient  to  that  call? 

Let  the  truth  be  preached  with  plainness  and  puno-ency,-- 
let  the  ministers  of  Jesus  cease  from  their  doctrinal  dispu- 
tations, and  sectarian  jealousies  and  strifes,  and  assume 
their  high  and  holy  character  and  station  as  ivii?iesses  for 
God; — let  the  members  of  the  church  support  them  by 
their  prayers,  and  co-operate  with  them,  by  their  liberality 
and  eflorts — and  ere  long  ''the  glory  of  the  Lord  shall  be 
seen  upon  Zion,  and  the  gentiles  shall,  come  to  her  light, 
and  kings  to  the  brightness  of  her  rising. "^  The  swellino- 
flood  of  truth  and  light,  which  even  now,  begins  to  roll, 
shall  spread,  and  wave  upon  wave  rise  higher  and  higher, 
till  it  rolls  its  mighty  volume  round  our  globe,  and  the 
whole  ''earth  shall  be  full  of  the  knowledge  of  the  Lord, 
as  the  waters  cover  the  sea."^  Haste  the  glad  hour  of  uni- 
versal triumph!  Even  now  let  thy  voice,  Immanuel!  call 
out  of  thy  throne,  ^'praise  our  God  all  ye  his  servants,  and 
ye  that  fear  him,  bot/\  small  and  great,"  and  the  response 
of  a  great  multitude  be  heard  "as  the  voice  of  many  waters, 
as  the  voice  of  mighty  thunderings,  "Alleluia,  for  the  Lord 
God  Omnipotent  reigneth.  Let  us  be  glad  and  rejoice  and 
give  honor  to  Him,"'*  Let  the  prospect,  though  seen  in 
the  dimness  of  futurity,  kindle  and  lire  the  spirit  of  every 
minister  and  every  member  of  the  church  of  God. 

It  is  a  day  of  bustle  and  action,  and  who  will  sleep  at 
his  post?  The  glory  of  our  God,  the  triumphs  of  Im- 
manuel, the  happiness  of  earth,  the  harvest  of  souls  to  be 
reaped  and  gathered  into  the  garners  of  Jehovah,  are  all 
intimately  connected  with  thft  faithful  and  efficient  dis- 
charge of  our  high  and  holy  trust.  We  are  linked  to  the 
very  throne  of  God,  and   the  interests  of  His  government 

1.  Isai.  xl.  5.        2  Isai:  \x.  2,3.       3  IsrI.  xi.  9.     4;  Rev.  xix.  6,  7. 

77 


«10  MINISTERIAL  ©HAP.  XXXf. 

are  connected  with  the  manner  and  spirit,  the  zeal  and 
diligence,  the  faithfulness  and  perseverance  in  which  we 
exhibit  His  truth.  We  are  the  channel,  through  which 
the  mercy  of  God  is  to  flow  out  to  a  guilty  world.  Let 
us  see  to  it,  that  there  be  no  obstructions  in  us.  We  are 
commissioned  of  the  Lord,  to  lead  his  hosts  to  battle. 
Victory  awaits  us!  Earth  shall  be  subdued!  An  apostate 
world  shall  bow  in  adoration,  at  the  name  of  Jesus!  How 
honorable  our  station!  How  holy  our  triumphs!  How 
insignificant  the  crowns,  and  grandeur,  and  honors,  and 
triumphs  of  a  guilty  world!  Be  it  ours  to  take  a  seat  upon 
the  throne  with  Him  who  is  the  King  of  kings,  and  Lord 
of  lords  I  This  is  the  glorious  destiny  of  those  that  turn 
mai^y  to  righteousness. 

The  triumphs  of  millenial  light  and  truth,  and  the  flood 
of  glory  that  shall  encompass  this  little  world  of  ours,  will 
be  but  the  first  bright  flash  from  heaven,  that  shall  usher  in 
that  eternal  series  of  brilliant  displays,  which  the  Almighty 
Creator  shall   make  of  Himself  to  confirm  in  its  allegiance 
an  intelligent  Universe.     The  whole  company  of  God's  re- 
deemed, in  whose  regeneration  and  safe  cpnduct  to  heaven, 
the  ministers  of  Jesus  have  an  important  instrumentality, 
are  but  a  kind  of  '^first  fruits"  of  His  creatures.      They 
are  renewed  to  this  intent.    *'0f  His  own  will  begat  He  us^ 
with  the  word  of  truth,  that  we  should  be  a  kind  of  first* 
fruits  of  His  creatures."^    The  first-fruits  were  a  peculiar 
offering  to  God,  which  had  a  direct  reference  to  the  coming 
harvest,   and    an    influence    upon    its   being   successfully- 
gathered.       How  vast  the  thought  in   reference  to   the 
wide  spread  government  of  the  infinite  mind!     And  how 
exalted  and  terrible  the  responsibilities  of  the  minister  of 
Christ! 

We  look  away  from  millenial  triumphs,  and  from  earth. 

1  Jame»  i.  1  8. 


CHAP.  XXXf.  EFFICIENCY.  g^ 

crowded  with  holy  beings  in  delighted  submission  to  the 
government  of  God,  and,  in  wondering  gaze,  fixed  by  the 
bright  convergent  beams  of  glory,  that  an  intelligent  and 
peopled  universe  reflect  around  Jehovah's  throne,  are  lost 
in  the  splendors  of  the  scenso  Neither  does  the  analogy 
of  the  divine  works,  nor  the  unerring  testimony  of  God, 
require  us  to  believe,  that  there  shall  reign  a  deep  eternal 
solitude  throughout  the  innumerable  worlds  which  God 
hath  made,  and  that  their  only  design  is  to  shed  a  few 
glimmering  and  twinkling  rays  on  this  terrestrial  ball.  The 
whole  body  of  the  redeemed  are  the  first-fruits  of  his  crea- 
tures. Each  and  every  one  that  have  been  washed  in  a 
Saviour's  blood,  are  made  kings  and  priests  unto  God,^ 
and  no  doubt  from  their  very  titles,  will  be  employed  in 
some  sublime  way  in  executing  the  grand  purposes  of 
Jehovah's  sway  and  in  bringing  in  a  full  revenue  of  glory  to 
Him,  as  one  vast  cloud  of  incense  acending  from  an  universe 
teeming  with  voluntary  and  delighted  subjects  of  His 
sway.^  What  examples  of  love  and  devotedness  to  God, 
and  of  high  and  ennobling  communion  with  Him  shall  they 
exhibit!  While  from  the  bottomless  abyss  shall  ascend 
for  ever,  in  dense  black  columns,  the  smoke  of  their  tor- 
ment, who  refused  to  repent  and  submit  to  Jehovah's  sway, 
and  bearing  in  indelible  characters,  the  solemn  inscription, 
legible  to  the  v/hole  creation,  *'the  wages  of  sin  is 
DEATH,"  the  danger,  folly  and  madness  of  rebellion  shall 
be  fuller  seen  and  understood. 

But  through  the  assiduous  and  incessant  activity,  and 
extatic  joys  of  the  redeemed,  who  once  tried  a  life  of  re- 
bellion against  God,  and  now  commend  and  glory  in  un- 
qualified submission,  the  ioyal  hosts  of  God's  creatures 
shall  be  more  than  ever  confirmed  in  their  allegiance.  Oh, 
what  a  glorious  and  transporting  prospect  opens  upon  our 

,'.   Rev.  i.  6.  2  Eph.  10  &  20—23-  Col.   i.  ?.0. 


612  MINISTERIAL  chap.  XXXI. 

enraptured  view!  The  whole  company  of  the  redeemed,— 
renewed  inspirit,  and  won  by  the  instrumentality  of  the 
word  of  truth  as  preached  by  the  heralds  of  the  cross, — 
reigning,  exulting,  and  triumphing  forever,  as  the  grand 
pledge  for  the  security,  and  allegiance  of  countless  myriads 
of  unnumbered  worlds  of  holy  and  intelligent  creatures, 
spread  throughout  immensity,  and  rolling,  in  their  vast 
cycles,  throughout  the  endless  ages  of  Eternity! — How  are 
we  lost!  What  glory  awaits  the  renewed!  What  honors 
shall  circle  the  heads  of  the  faithful  ambassadors  of  Jesus, 
as  they  look  upon  the  kings  and  priests  of  God,  exerting 
their  lofty  and  wondrous  influence  in  the  Divine  govern= 
ment,  and  can  say,  with  the  Great  Apostle  of  the  gentiles, 
in  humbling  and  adoring  gratitude  to  God  for  His  grace. 
These  have  I  begotten  through  the  gospel! 

Here  is  a  prize  of  highest  value  I  Here  are  honors  far 
above  ambition's  loftiest  flights!  Oh,  ye  men  of  God,  ye 
ministers  of   Jesus,  gird  on  the  gospel  armor,  and  push 
with  rapid  steps,  the  conquests  of  the  Lamb.   You  are  now 
in  the  field  of  labor  and  conflict.     On  this  little  theatre  of 
earth,  are  developing  the  scenes,  that  are  to  throw  their 
shade  and   character,  in  some  measure,  upon    the    grand 
drama  of  Eternity.     Here  the    stupendous  plans  of  infi- 
nite  wisdom    and  grace,  are   beginning  to  unfold  them- 
selves.    Here  all  the  desperate  battles   between  Heaven 
and  Hell  are  to  be   fought.     Here   Satan  musters  his  le- 
gions, and  the  Son  of  God,  the  gracious  Captain  of  our  sal- 
vation, puts  them  to  flight.     Here  the  experiment  of  re- 
bellion   against  God,  is  made  and  repented  of,  and  wan- 
derers and  rebels  are  to  be  seen  returning  to  their  allegi^ 
ance  to  the  Most  High.  Here  are  to  be  enlisted  the  troops 
of  Heaven.     Here  are  in  training  the  kings  and  priests  of 
God.     And  here,  immortal  souls,  in   rich  harvest,  are  to 
be  reaped,  and  gathered,  and  secured  for  the  skies!  In  all  as 
ministers  of  Christ,  we  are  called  to  act  a  conspicuous  part 


CHAP.   XXXr.  EFFICIENCY.  613 

Heavy  are  our  responsibilities!  Fearful  our  trust!  One 
brought  home  to  God,  will  secure  a  revenue  of  glory  be- 
yond the  power  of  calculation !  Its  bearing  on  other  worlds 
who  can  tell?  Well  might  we  shrink,  and  cry  <'Who  is 
sufficient  for  these  things?"  But  our  panoply  is  from 
God,  and  the  rich  recompense  of  reward,  is  enough  to 
urge  us  forward,  in  unremitting  efforts  for  the  conversion 
©f  souls. 

First  among-  the  holy,  shone,  a^  best 
Became,  the  folthful  minister  of  God. 

See  where  he  \Yalks  on  yonder  mount  that  lifts 
Its  summit  high,  on  the  right  hand  of  bliss. 
Sublime  in  glory,  talking  with  his  peers 
Of  the  incarnate  Saviour's  love,  and  passed 
Affliction  lost  in  present  joy!    See  how 
His  face  with  heavenly  ardor  glows,  and  how 
His  hand  enraptured,  strikes  the  golden  lyre! 
Oh,  who  can  speak  his  praise!  Great  humble  man ! 
He  in  the  current  of  destruction  stood 
And  warned  the  sinner  of  his  wo;  led  on 
Immanuel's  members  in  the  evil  day; 
And,  with  the  everlasting  arms  embraced 
Himself  around,  stood  in  the  dreadful  front 
Of  battle,  high,  and  warred  victoriously 
With  death,  and  now  has  come  his  rest, 
His  triumph  day ! 


THE    END, 


ERRATA. 


The  reader  is  requested  to  note  the  following- typographical  errors  vvii'iclt 
ilave  occurred  in  consequence  of  the  author's  frequent  absence,  the  infancy 
of  the  press,  and  the  occasional  illeg-^ble  characters  of  the  manuscript: 

For  our,    13th  line  from  the  foot  of  page  13th,  read  an. 

and,  5th  line  from  the  top  of  14tb,  used. 

Introduce  the  word  except,  before  o?7,  in  the  13th  line  of  page  17. 
For  ikeir,  in  14th  line  from  top  of  page  19th,  read  his. 
Erase  the  second  note  on  page  24th,  see  Dr.  &c. 

For  the  running  title  of  Chapter,  Iv.  viz.  *' Tlie  i'ehsoxality  of  the  SriRiif 

continued,"  substitute  The  Deity  of  the  Spirit. 
For  7??,  in  11th  line  from  top  of  page  61st,  read  07i. 

civility,  in  4th        do.  foot  of        62d,  senility. 

Introduce  is,  before  spolien,  in  tlie  8th  line  of  page  65. 
For  or,  in  6th  line  from  foot  of  page  72d,  read  tiar. 
an,  ill       15th        do.         do.      74th.  tn. 

But,\r\     18th        do.         do.      78th,  and. 

would,  in  4th        do,  from  top  of  83d,         could. 
Strike  out  the  first  dash  in  the  11th  line  from  the  foot  of  page  83,  and  let" 
the  clause  read,  '■^infinite  spaces  generating  by  rotaiio?i,  solids  of  f.nit4 
capacity. 
For  there,  in  4th  line  from  lop  of  page  84th,  read  tJieir. 
Strike  out  the  words  and  reject,  in  3d  line  from  the  top  of  page  89. 
For  men,  in  4th  line  from  the  foot  of  page  9Cth,  read  them 

disordered, 
be. 
tout. 

that  a  given, 
could, 
and  at. 
is  no  reference. 


discordant,  9th 

do. 

do. 

91st, 

we,              3d 

do. 

top  of 

96th, 

ioute,         8th 

do. 

do. 

143d, 

that  given,  11th 
would,        13  th 

do. 

foot  of 

165th, 

do. 

do. 

173d, 

at,                6th 

do. 

do. 

178th, 

is  reference,  6th 

do. 

top  of 

177th, 

gages,         15th 

do 

do. 

179th, 

In  the  note  to  page  180,  for  Compte  de  Cayhes,  read  Comte  de  Cayles;  and^ 

for  Baron  de  Guimen,  read  Baron  de  Grimm. 
Tor  will  it  said,  in  9th  and  10th  lines  from  the  foot  of  page  180,  read  xvill 

it  be  said. 

hath,  in  1st  hne  from  top  of  page  184th,  read  had* 

necessitibilities,  on  3d  line  from  the  foot  of  page  201,  read  eusceptibili- 

ties. 

influence,  3d  line  from  top  of  page  206,  read  inference. 

eocscrereas,  5th  line  of  note  from  foot  of  page  209,  read  txserert  eas. 

Die  and  cap,  in  2d  page,  Dei.  and  vi.  page,  266. 

prea'tive,  8th  do.  from  top  of  page  2 12,  read/ree  active. 

in  which,  13th  do.  do.  page  224,  read  i7i  possession  of  which. 

deficient,  10th  do.  do.  271,  read  different. 

deprivation,  8th  and  13th  do.  from  foot  of  page  280,  read  depravation 

suffering,  in  10th  line  from  top  of  page  288,  res^d  punishment. 

principle,  in  11th  from  foot  of  288,  rt^d  principles. 

presumable  to  suppose,  8th  do.  291,  resid  presumable, 

properties^  3d  do.  392,  read  nature. 


ERRA TA. ^ 

Transfer  the  r.c-tc  of  interrogation,  from  after  io  he  so  in  the  12th  line  of 

page  297,  to  the  end  of  the  next  sentence  after  nature. 
Tov power,  in  2nd  fine  of  note  on  pag-e  312,  read  people. 

the— capacity,  in  8th  line  from  top  of  page  326,  read— ^Ae  capacity. 

or  in  7th  line  frcm  foot  of  page  329,  read  of. 

first,  in  9th  line  from  the  top  of  page  332,  read  jiist. 

nperaiiov,  in  4lli  Kne  from  foot  of  note  to  page  333,  read  asseveration > 

his  in  5th  line  from  top  of  page  336,  read  man's. 
'  cannot,  in  7th  line  do.  359,  read  cannot  hut. 
Strike  out  the,  before  meditating,  in  4th  line  from  foot  of  page  343. 
i'ovwben,  in  11th  hne  from  foorof  page  350,  read,  Wiere. 

reverently,  in  5th  line  from  top  of  page  351,  read  universally. 

receive,  in  15th  do.  do.  page  552,  read  secure. 

his,  in  12th  line  from  foot  of  page  352,  read  mans. 

mfm,  in  11th  do.  do.  page  353,  read  3/ar?/. 

began,  in  1st  line  on  top  of  page  358,  read  begun. 

in  the  chapter,  do.  of  page  362,  read  in  the  second,  chapter. 

effect,  in  l6th  line  from  foot  of  page  364,  read  affect. 
Strike  out  entirely  the  last  line  at  the  foot  of  page  376,  viz.  for  the  sin  of 

Jdam — unless  the  expression  be  under. 
After  the  last  line  of  the  text,  in  page  384,  introduce  that  which  stands  at 

the  foot  of  page  376,  and  let  the  sentence  read,  That  they  personally 

are  mmi shed  for  the  sin  of  ..^  dam — unless  the  expre^sionbe  understood,  &c. 
For  dependences,  in  6th  lineVrom  foot  of  page  389,  read  dependence. 

sensitive,  8th  line  from  top  of  page  401,  veadsemual. 

aceldamer,  11th  do.  do.  403,  read  aceldama. 

their,  in  7th  do.  foot  of  page  405,  read  these. 

possessing,  m  2d  do.  do.  412  re&d  professing. 

place,  in  9th  do.  from  top  of  418,  read  effect. 

pvriency,  in  12th  do.  from  foot  of  page  418,  Tea.d  pruriency. 

adopts,  in  12tli  do.  from  top  of  page  4i0  read  adapts. 

evidence,  in  13th  do.  do.  423,  read  credence. 

he,  in  9th  do.  do.  424,  read  it. 

then,  in  6th  do.  at  foot  of  page  428,  read  there. 

effects,  in  14th  do.  from  top  of  page  434,  read  affects. 

current,  in  2d  line  from  foot  of  page  472,  read  currents. 

beheld,  in  13th  do.  do.  527,  read  belied. 

were  not  in  10th  line  from  top  of  page  546,  read  were  not  io  be,  and  for 

instantly  be  exercised,  in  same  line  read,  be,  instantly  exercised. 

another,  in  13th  line  from  top  of  page  549,  read  any  other. 

fully,  in  11th  do.  from  foot  of  page  550,,read  virtually. 
Remove  the  words,  that  of,  in  2d  hne  from  foot  of  page  352,  and  insert 

them,  after  than,  in  the  same  line. 

effects,  in  4th  line  from  top  of   page  557,  read  affects. 

working,  in  last  line  of  page  557,  read  workers. 

properly,  in  7th  line  from  foot  of  page  564,  resid  profusely. 

important,  in  5th  line  do.  page  600,  read  incessant. 

forbids,  in  5th  do.  do.  601,  read  permits. 


J 


\J 


DATE  DUE 

.J***-*— 

■■ 

kii^ 

JL 

u^**** 

T 

CAVLORO 

PNINTCOINUt.A. 

